
Class. 
Book 


I^V^ 


c 




^3 







'-7Vrv.-'J*^5f- 






' ' ^vj^'y^ 



CONTENTS. 



FIRST SERMON. 

Conversion in its Scriptural Import, - - - - - 7- 

SECOND SERMON. 
The Agencies of Conversion, - - - - - - 23. 

THIRD SERMON. 
The Instrument of Conversion, ------ ^o. 

FOURTH SERMON. 
The Rule of Conversion, ----- - _ 54. 

FIFTH SERMON. 
Conversion of the Three Thousand, ----- 78. 

SIXTH SERMON. 
Conversion of Cornelius and his Household-, - - - 100. 



seventh' SERMON. 
Tarsus, - _ _ 

V 

EIGHTH SERMON. 



Conversion of Saul of Tarsus, - - - - - - 124. 



Conversion of the Samaritans, - - - , - - - 145. 

NINTH SERMON. 
Conversion of the Ethiopian Treasurer, . - - - 165. 

TENTH SERMON. ^ 

Conversion of the Philippian Jailer, - - ^ - - - 187. 

ELEVENTH SERMON. 
Household Conversions, ------ _ 202. 

TWELFTH SERMON. 
Cases Briefly Mentioned, • - - - - - - . - 216. 

THIRTEENTH SERMON. 
The Great Question: — ''What must I do to be saved?" - 236. 

FOURTEENTH SERMON. 
Baptism— What is it? - - - - - - r - 268. 



CONVERSION: ^ 



A Series of Sermons, 



Bv 



B. F. MANIRE. , 



Jackson, Mississippi. 

Messenger t^ublishing Co., 
1895. 



dt?'" 



T.-rt 



COPYRIGHT BY 

MESSENGER PUBLISHING CO, 

1895. 



/ 




t • 



DEDICATION. 

TO THK MEMORY OF 

MY GOOD I,ITTI,B MOTHER, 

WHO DEVOTED 1 8 YEARS OF HER BRIEF I,IFE 

TO THE TRAINING AND WEI.FARE 

OF ME, HER ONLY CHII,D; 

TO WHOSE PURE EXAMPIvE, FAlTHFUIv TEACHING, 

AND STRICT, YET I^OVING DISCIPI.INE, 

I AM .MORE INDEBTED, 

THAN TO AIvI, OTHER HUMAN INFI.UENCES, 

FOR WHAT I AM, AND WHAT I HAVE DONE, 

THIS BOOK OF SERMONS 

IS MOST AFFECTlONATEivY AND GRATEFUI.I.Y DEDICATED 

BY HER SON, 
48 YEARS AFTER HER DECEASE. 



preface* 

This is a publication in book form of sermons that 
have been published before in periodical form. The 
twelve sermons on Conversion were published more than 
twenty years ago in the Southern Christiaji Weekly of 
Alabama, of which the gifted and lamented J. M. Pickens 
was the editor and proprietor. 

In 1 88 1, they were rewritten for the Apostolic Churchy 
a monthly magazine which was published by W. ly. Butler 
of May field, Ky. The}^ were followed in that periodical 
by three parts of the sermon on Baptism. 

In 1890 and '91, these were all revised again, and 
published in the Church Register of Plattsburg, Mo., of 
which James C Creel was and is the editor and proprietor. 

The fourth argument in the sermon, or treatise rather, 
on Baptism, with the conclusion of the same, has been 
written for the first time for publication in this book. 

The sermon on '' Wkat mtcst I do do to be saved?'' was 
written first in 1856 when I was in the fourth year of my 
ministry, and was published by Dr. John T. Walsh in the 
American Ouistian Preacher of Kinston, N. C. Some 
years afterward it was published in the Gospel Advocate of 
Nashville, Tenn., and soon after the war in the American 
Christian Review of Cincinnati, O. It was rewritten for 
each of these and brought to its present form. In 1871, it 
was published in the Christian C/;^zV/i'/ of Jackson, Miss., 
and a thousand copies were struck off in tract form, all of 
which were soon sold. In 1890, it was again pub- 
lished in the Church Register, and a thousand copies 
issued in pamphlet form, all of which were sold within a 
year. It has been the most fruitful of all the sermons I 
have ever preached, and is included in this volume by the 
request of many brethren. 

The Book as a whole is the result of more than forty 
years of study and labor. In most of the protracted meet- 



6 pre: fack. 

ings which I have held within the past thirty years, 
these Sermons have been preached, at least in substance, 
and they have been blessed to the conversion of many 
souls. I also have reason to think that in their publica- 
tion at various times they have been a help to many 
inquiring hearts. 

As a ''renaissance of our distinctive teaching" on the 
first principles of the gospel of Christ, has been called for 
by the Christian Sta?idard, and heartily seconded by 
many thoughtful brethren, I deem it a favorable time to 
throw this book upon the patronage of the brethren. I do 
not know of any volume of sermons that treats so fully of 
the first great lesson of the gospel — the way of the sinner's 
return to God under the mediation of Jesus. 

In the preparation of these sermons, both for pulpit 
use and for publication, I have from the first had in view 
mainly the wants of the ''common people," such as those 
who heard Jesus so gladly. I have alwa3^s taken it for 
granted that if the commoji people could understand me, 
the uncoinnton people, those who are learned and critical, 
could also, if they wanted to; and I would much rather 
help the great number who need help and want help, than 
the few who can get along without an^^ help. 

I hope and pray then that this little book may to some 
extent meet the want that is beginning to be felt as never 
before — the want of the gospel of Christ in all its simplic- 
ity, purity, and power; that it may lead many souls to 
Christ; that it may be a help to young preachers; and that 
it may continue to preach Christ and Him crucified long 
after the "lisping stammering tongue" that preached these 
sermons, and the trembling hand that pens these lines 
have moldered back to dust. 

B. F. MANIRE. 

Jackson, Miss. 

Aprii, 24, 1895. 



first Sermon* 



CONVKRSION IN ITS SCRIPTURAIv IMPORT. 

*' Repent ye therefore and bk converted, that your 
sins may be blotted out, when the times of refreshing shall 
come from the presence of the I^ord. '' Acts in: 19 

''Declaring the CONVERSION of the Gentiles.'' Acts 
xv:3. 

Deeply impressed with the importance of the work on 
which I now enter, and painfully realizing the responsi- 
bility incurred by such an undertaking, I most earnestly in- 
voke the blessing of my Heavenly Father; and the guid- 
ance of the Holy Spirit. 

If I know my own heart, it is my sincere desire to as- 
certain fully and to set forth clearly '*the truth, the whole 
truth, and nothing but the truth," on the all-important 
subject of conversion in all its scriptural bearings. 

I most confidently believe that the way of the sinner's 
return to God has been made so plain in the Scriptures of 
divine truth, that the '^wayfaring man though a simpleton 
need not err therein;" and I humbly trust and fervently 
pray that I may be able by the favor of the I/Ord so to pre- 
sent this way in all its scriptural plainness and simplicity, 
that the earnest inquirer may be safely led out of dark- 
ness, doubt, and fear, into the light and hope of the gospel. 
I most earnestly beseech all who hear me to lay aside all 
prejudice, and to enter with me on this investigation with 
the determination to receive the teaching of the Holy 



8 conversion: 

Spirit, whatever it may be; and to follow this teaching 
wherever it may lead. 

In the treatment of this subject the following course 
will be pursued: 

I. By a careful investigation of scriptural teaching 
and a faij* induction of scriptural facts, we will endeavor 
to ascertain what conversion is in its full scriptural im-' 
port. 

II. We will consider the agencies which our Heav- 
enly Father has seen fit to employ in the conversion of sin- 
ners, and notice particularly the work assigned to each. 

III. We will make an effort to set forth accurately 
the instrumentality of the truth as the medium through 
which God's converting power is brought to bear on hu- 
man hearts and human lives. 

IV. We will then carefully study the rule of conver- 
sion as laid down in the commission given by the Savior 
to the apostles to guide them in the work of converting 
sinners and edifying saints. 

V. Finally, we will take up the history of conver- 
sions as detailed in ''Acts of Apostles," and devoutly 
study the whole subject anew as it is exemplified in the 
conversion of Jews and Gentiles under the teaching and 
direction of the apostles themselves. 

For the first, second, third, and fourth of these divis- 
ions, one sermon each will be sufficient. To the satis- 
factory development of the fifth, several sermons will be 
necessary. With these brief preliminary statements, I 
proceed to the consideration of the special subject of this 
sermon : Conversion in its scriptural import. 

What is conversion itself? In what does it consist? 
and what does it embrace? The term, conversion, liter- 
ally means the act of turning from one thing to another, 
or from one course of conduct to another. It also denotes 
a change from one form to another, or from one use to an- 



WHAT IT IS. 9 

other. This general application of the term to a change 
or turning of any kind will help us to an understanding 
of its special application to man's religious character and 
conduct. In order, however, to a full and correct under- 
standing of this matter, an induction of scriptural facts as 
to the usage of the term seems to be necessary. 

Tkrms Use:d, and How RkndkrKd. The noun, con- 
version, is found but once in the English New Testament 
— Acts XV 13 — in which instance, it represents a word 
which is found but this one time in the Greek New Testa- 
ment. This word, epistropheen, is defined by Green as "a 
turning about.'' 

The verb, convert, in some of its forms is found nine 
times in the good old version of King James, commonly 
called the authorized version because its use was first urged 
by kingly authority, but which will here be called the 
common version simply because it is the one commonly 
used by English speaking people. In one of these in- 
stances. Matt. xvia:3, which reads, "Except ye be con- 
verted, and become as little children, ye shall not enter 
into the kingdom of heaven," it represents a word that is 
found eighteen times in the original. In this passage only 
is this word rendered by the term, converted, in the com- 
mon version. In all the other seventeen instances, it is 
rendered literally, turn or turn again. In the Revised 
Testament this passage is thus rendered: ''Except ye 
turn, and become as little children, ye shall in no wise 
enter into the kingdom of heaven. ' ' Here we not only 
have turn as the rendeiing of the verb, but also the active 
voice instead of the passive. This is worthy of note, 
and will come up again in our investigation. 

In the other eight occurrences of the term, convert, it 
represents a word that is found thirty-nine times in the orig- 
inal. That we may understand what the Holy Spirit 
teaches on the subject of conversion, we must carefully 



lo conversion: 

consider the scriptural usage and import of this word, 
epistrepho. In the common version, it is rendered as fol- 
lows: 

(i). By V^;zz;<?^'/, eight times. 

(2). 'Ey turn^ sixteen times. 

(3). By turn-about, four times. 

(4). By return or turn-again, nine times. 

(5). By come again, one time. 

(6) By ^^ again, one time. 

As we wish to lay a broad and solid foundation for 
this entire series of sermons, we will cite every passage in 
which this word occurs, italicising its rendering that the 
reader may see at a glance what word or phrase is used to 
represent it in English. 

BY CONVERT EIGHT TIMES. 

1. Matt. XIII : 15 — ''For this people's heart is waxed 
gross, and their ears are dull of hearing, and their eyes 
they have closed, lest at any time they should see with 
their eyes and hear with their ears, and understand with 
their heart, and should be converted, and I should heal 
them." 

2. Mark IV: 1 2 — ''I^est at any time they should be 
converted, and their sins should be forgiven them." 

3. John XI.: 40 — ''And be converted, and I should 
heal them." 

4. Acts xxviii:27 — "And should be converted, and I 
should heal them." 

These four instances are all quotations from the same 
prophecy of Isaiah. 

5. Luke XXII : 32 — "But I have prayed for thee, that 
thy faith fail not; and when thou art converted, strengthen 
thy brethren." 

6. Acts 11 : 1 9 — ' ' Repent ye therefore, and be converted, 
that your sins may be blotted out," etc. 

7 and 8. James iv: 19-20 — "Brethren, if any of you 



WHAT IT IS. II 

do err from the truth, and one convert him; let him know, 
that he which converteth the sinner from the error of his 
way, shall save a soul from death, and hide a multitude of 
sins. ' ' 

BY TURN SIXTKKN TIMES. 

1. lyuke i: 1 6 — ''And many of the children of Israel 
shall he turn to the Lord. ' ' 

2. lyuke i: 17 — ''To turn the hearts of the fathers to 
the children. 

3. Acts IX: 35 — "And all that dwelt at Lydda and 
Saron saw him, and turned to the Lord. '^ 

4. Acts 1x140 — "And Peter put them all forth, and 
kneeled down and prayed, and turning him to the body, 
said, Tabitha, arise.'' 

5. Acts xi: 21 — "And a great number believed, and 
turned unto the Lord. ' ' 

6. Acts xiv:i5 — "And preach unto you, that ye 
should turn from these vanities unto the living God." 

7. Acts xv; 19 — "Wherefore my sentence is, that we 
trouble not them who from among the Gentiles are turned 
to God." 

8. Actsxvi:i8 — "But Paul being grieved, turned 
and said unto the Spirit. ' ' 

9. Acts XXVI : 18 — "To open their eyes, and to turn 
them from darkness to light, and from the power of Satan 
unto God." 

10. Acts xxvi: 20 — "Shewed unto the Gentiles, that 
they should repent and turn to God. ' ' 

11. II Cor. II: 18 — "Nevertheless, when it shall turn 
to the Lord, the vail shall be taken away." 

12. Gal. iv; 9 — ''Ho\Y turn you again to the weak 
and beggarly elements?" 

13. I Thess. 1:9 — "And how ye tiirned to God from 
idols to serve the living and true God. ' ' 

14. II Peter 11:21 — "Better for them not to have 



12 conversion: 

known the way of righteousness, than after they have 
known it, to turn from the holy commandment delivered 
unto them." 

15 and 16. Rev. 1:12 — ''And I turned to see the 
voice that spake with me. And being turned, I saw 
seven golden candle-sticks." 

BY TURN-ABOUT, FOUR TIMKS. 

1. Matt. IX: 22 — ''But Jesus turned him about,'' etc. 

2. Mark v: 30 — ' 'And Jesus turned him about in the 
press. ' ' 

3. Mark viii : 33 — * ' But when he had turned about, ' ' 
etc. 

4. John XXI : 20 — "Then Peter turning about, 2ind 
seeing," etc. 

BY RETURN OR TURN AGAIN, NINK TIMKS. 

1. Matt. x:i3 — "lyCt your peace return affain nnto 
you" 

2. Matt. xii:44 — "Then he saith, I will return into 
my house from whence I came out. ' ' 

3. Matt. xxiv:i8 — "Neither let him that is in the 
field, return back to take his clothes." 

4. Mark xiii: 16 — "And let him that is in the field, 
not turn back again to take up his garment. ' ' 

5. Luke 11: 20 — "And the shepherds returned, glo- 
fying and praising God. 

6. Lukexvii:4 — "And seven times in a day turn 
again to thee, saying, I repent thou shalt forgive him." 

7. lyuke xvii:3i — "And he that is in the field, let 
him likewise not return back.'' 

8. I Peter 11:25 — "For ye were as sheep going 
astray, but are now returned unto the shepherd and bishop 
ol your souls. ' ' 

9. II Peter II: 22 — "The dog is turned to his own 
vomit again." 



WHAT IT IvS. 13 

BY CAME AGAIN, ONE) TIMK. 

Iyukeviii:55 — ''And her spirit c?«/?2e again, and she 
arose straightway. ' ' 

Here the sense is, returned. 

BY GO AGAIN, ONK TIMK. 

Acts XV: 39 — ''Paul said unto Barnabas, let m^ go 
^.^am and visit our brethren, '' that is, let us return and 
visit them. 

From all these passages it will be clearly seen that the 
leading idea of the original word is that of a turning 
around or about, a turning from one thing to another, or a 
change from one position to another. The various usages 
of the term may all be summed up under three heads. 

1. It is used to denote a physical turning, simply a 
change of position; as, "Jesus turned himseH about." 

2. It is used to denote a turning in conduct, or course 
of life, from that which is good to that which is bad, from 
that which is right to that which is wrong — a perversion; 
as, "to turn from the holy commandments." 

3. It is used to denote a turning from that which is 
bad to that which is good, from that which is wrong to 
that which is right; as, "Ye turned to God from idols." 
This, and this only, is conversion in its theological import, 
or in its application to man's religious character and con- 
duct. 

In six of the eight instances, in which the original 
term is rendered by the term, convert, we find the passive 
form of the verb in English; as, "Repent ye therefore, and 
he converted,'' "When thou art converted, strengthen thy 
brethren." This is incorrect and misleading. In all these 
instances the verb is active and not passive. 

In the Revised New Testament, the verb in these in- 
stances is not only rendered in the active voice, but also 
by the word turn. The word convert is retained only in 



14 conversion: 

James v: 19-20, where it occurs twice and is active both in 
the common version and in the revision. Hence we read 
in the Revised Testament, ''and should turn again^ and I 
should heal them," ''when once thou hast turned again ^ 
establish thy brethren;" "repent ye therefore, and turn 
again, that your sins may be blotted out." Had this plain, 
literal, and correct rendering of the original term been 
made by King James' Revisers, neither this discourse, nor 
any one like it, would ever have been necessary. Such a 
rendering would have prevented a vast amount of error, 
delusion, and false teaching; and would have saved all 
faithful teachers from a great amount of labor that will be 
necessary just as long as this misleading rendering remains 
in the version commonly used. 

CONVKRSION DKFlNli^D. 

From this induction of scriptural facts, conversion 
may be defined as the turning of the whole man in heart 
and life from the love and practice of sin to the love and 
service of God, including a change of state, or relationship, 
towards God. When represented as a turning, it is viewed 
from the standpoint of man's own agency in receiving the 
truth and turning away from sin; but when represented as 
a change, it is viewed from the standpoint of the divinely 
appointed agencies, and means, by which it is produced. As 
a turning, it is complete, reversing not only the position 
and conduct, but also and first the views, desires, and in- 
tentions of the mind or heart. As a change, it is deep, 
thorough and radical, revolutionizing the whole man in 
every department of his being, and constituting him a new 
creature in Christ Jesus. Of all the changes which man 
can experience in this life, this is the greatest. 

In the entire investigation of the subject, whether we 
speak of it as a turning on the part of man himself, or as a 
change wrought within him by divine means, we will en- 
deavor to keep constantly before our minds both the hu- 



WHAT IT IS. 15 

man agency and the divine power that are so inseparably 
connected in this great work, 

Conversion, however, is not a single change instan- 
taneously wrought by some mysterious power in some mys- 
terious way; but a series of changes produced by those 
agencies that God has seen fit to employ, and through 
that instrument which His wisdom has selected for this 
purpose. The entire process of conversion may take place 
within a short period of time, as in the case of the Philip- 
pian jailer; but in other cases days and weeks, and even 
months and years, may intervene, though not necessarily, 
between the commencement and consummation of the pro- 
cess. 

In the second passage selected as the motto of this dis- 
course — **Declaring the conversion of the Gentiles" — the 
term, conversiony is evidently used in its most comprehen- 
sive sense, embracing all the changes of heart, conduct, 
and relationship, through which the Gentiles passed in re- 
ceiving the truth, turning away from their former vanities 
and idolatries, and attaining recognition as members of 
the church, or body of Christ on earth. It is in this com- 
prehensive sense that the term will be used throughout 
this entire series of sermons. I will now present in order 
the series of changes which I understand to be included in 
conversion. 

I. A CHANGE OF HEART. 

Without a deep, thorough, radical change of heart to 
the utmost extent that the heart is wrong, there can be no 
true and scriptural conversion. This is a point with ref- 
erence to which there can be no compromise. It is neces- 
sary, therefore, to ascertain at once the scriptural usage 
and import of the term, heart. Many talk quite flippantly 
of a change of heart whose language betrays an erroneous 
conception of the scriptural meaning of the term, and 
whose conduct manifests a very shallow experience of the 



1 6 conversion: 

change itself. It is to be feared that physical sensations, 
produced by fervid appeals to the emotions only, are vSome- 
times taken as evidences of that scriptural change of heart 
which can be produced only by the gospel of Christ as it 
is addressed to, and received by, the understanding, the 
conscience, and the will, or in a word, the whole^ inner 
man. These physical sensations are fickle, transient, and 
unreliable. They constitute a very uncertain basis for our 
hope in Christ. While we may have them, and often do 
have them, they are not to be confounded with, nor sub- 
stituted for, those permanent emotions of love, joy, grati- 
tude, and hope, that flow from an intelligent faith in, and 
hearty reliance on, Jesus as our Savior. 

In the Scriptures men are said to think with the heart, 
to understand with the heart, to believe with the heart, to 
love and hate, to trust and fear, to rejoice and grieve 
with the heart, also to purpose or determine with the heart. 
Thus used the term, heart, is equivalent to the term, mind, 
both being used in the broadest sense to denote the whole 
inner or spiritual man in contrast with the outer or phys- 
ical man. It is true that both these terms are often used 
in a limited sense — mind to denote the understanding only, 
and heart to denote the affections or emotions only. In 
any given case, we must determine from the context, 
whether these terms are used in a limited or an unlimited 
sense. 

Without attempting to present a minute or philosoph- 
ical analysis of the powers or faculties of the human mind 
or heart, it will answer all practical purposes to say that 
in accordance with scriptural teaching, the change of 
heart which is embraced in conversion includes, ( i ) the 
enlight&ment of the understanding, (2) the conviction of 
the judgment, (3) the purification of the affections, (4) 
th^ quickening of the conscience, and (5) the subjection 
of the will. A few scriptural facts will place the correct- 



WHAT IT IS. 17 

ness of this beyond the reach of valid objection. 

Paul was sent to the Gentiles, ''to open their eyes, 
and to turn them from darkness to light, and from the 
power of Satan unto God." ''To open their eyes" is a met- 
aphorical expression which denotes the enlightenment of 
the understanding. "To turn them from darkness to 
light" involves the other changes mentioned above, and 
completes the change of heart, renewal of mind or renova- 
tion of the inner man, without which there can be no gen- 
uine conversion. "To turn them from the power of Satan 
unto the power of God" completes the whole work of con- 
version, and includes the change of conduct and of rela- 
tion yet to be considered. 

Peter in rehearsing the matter concerning the conver- 
sion of the Gentiles says that God put no difference be- 
tween them and the Jews, "purifying their hearts by 
faith." This is the purification of the affections and de- 
sires, changing them from the love of sin to the love of 
righteousness. On the day of Pentecost, many who heard 
the word and witnessed the divine attestation of the apos- 
tles' testimony "were cut in their heart, and said unto 
Peter and to the rest of the apostles, men and brethren, 
what shall we do?" This covers the entire ground of the 
change of heart as presented above. They had been en- 
lightened in their understanding with reference to 
the purpose of God and the character and claims 
of Jesus, convicted of their own sin in crucifying 
the Lord of glory, purified in all their desires and affec- 
tions, quickened in conscience, and thoroughly subdued 
in will; for their heart-felt cry was an acknowledgment 
of the fearful indictment that had been made against them, 
a public confession of their guilt, and an expression 
of their unconditional surrender to the authority of Jesus 
as Ivord of all. 



1 8 CONVERSION: 



II. A CHANGE) OF CONDUCT. 



By conduct is here meant the entire course or direc- 
tion of life. This change is clearly and forcibly presented 
by the prophet Isaiah. *%et the wicked forsake his way, 
and the unrighteous man his thoughts, and let him return 
unto the Lord, and He will have mercy upon him, and to 
our God, for He will abundantly pardon.,, (Is. i.v:7). 
The same change is strikingly exemplified in the case of 
the Ninevites. '%et them turn,'' said the king, ''every 
one from his evil way, and from the violence that is in 
their hands." It is added, ''And God saw their work, that 
they turned from their evil ways, and God repented of the 
evil that He had said He would do unto them, and did it 
not." See Jonah in: 8-10. This thorough change of con- 
duct or manner of life was always inculcated in the preach- 
ing of the apostles, and exemplified in all the conversions 
that resulted from their labors. 

Peter said to a Jewish audience, "Unto you first God 
having raised up his Son Jesus, sent Him to bless you in 
turning every one of you from his iniquities." To an 
audience of Gentiles, Paul said, "we preach unto you that 
ye should turn from these vanities unto the living 
God. " To a similar audience with reference to their for- 
mer idolatry and that of their ancestors, he said, "And the 
times of this ignorance God overlooked, but now com- 
mands all men everywhere to repent. ' ' 

^neas having been healed, it is said that "all that 
dwelt at lyydda and Saron saw him and turned to the 
lyord. " When the Thessalonians had "received the word 
in much affliction with the joy of the Holy Spirit," they 
then "turned to God from idol^, to serve the living and 
true God. ' ' These examples are deemed sufficient to illus- 
trate this change which is an essential element of conver- 
sion — a complete reversal of the course or direction of the 
life. The direction of the life of the unconverted is down- 



• WHA'r IT IS. 19 

ward and away from God. In conversion the direction of 
the life is reversed, and is thereafter upward, heavenward, 
Godward. 

III. A CHANGE IN man's RBI.ATIONSHIP TO GOD. 

Out of Christ, men are represented as aliens, as ene- 
mies, as strangers, and as children of the wicked one. In 
Christ, they are represented as citizens, as subjects, as 
friends, and as the children of God. On the one hand, 
they are the slaves of sin; on the other they are the servants 
of God and of righteousness. These are all terms of rela- 
tionship; and in conversion, man's relationship to God is 
changed in all these respects. A few passages of holy 
writ will set this forth in the clearest light. 

John i: 12 — ''But as many as received Him, to them 
He gave power to become the sons .of God, even to them 
that believe on His name. ' ' 

Cor. 1:13 — "Who hath delivered us from the power 
of darkness, and hath translated us into the kingdom of 
His dear Son." 

II Cor. VI : 1 7- 1 8 — ''I will receive you and will be a 
Father unto 3''ou, and ye shall be sons and daughters, saith 
the lyord Almighty. ' ' 

I Peter 11:9 — "But ye are a chosen generation, a 
royal priesthood, an holy nation,- a peculiar people," etc. 

Eph. II: 16:20 — "Now therefore ye are no more stran- 
gers and foreigners but fellow citizens with the saints, and 
of the household of God; and are built on the foundation 
of the apostles and prophets, Jesus Christ himself being the 
chief cornerstone." 

Gal. 111:26-27 — For ye are all the children of God by 
faith in Christ Jesus. For as many of you as have been 
baptized into Christ, have put on Christ." 

In becoming children of God, in being translated into 
the kingdon, in being constituted citizens, in being 
adopted into the family, our relation to God is changed and 



20 convejrsion: • 

this change of relation is the consummating act of conver- 
sion. But only those who have been changed in heart and 
in life can be changed in their relation to God. In this 
view of the subject, how comprehensive is the work of con- 
version, revolutionizing the heart, transforming the life, 
and restoring the relationship of man to God. 

To present the whole matter in one view, the process 
of conversion embraces the following things: — 

I. The enlightenment of the understanding; 

2 The conviction of the judgment; 

3. The purification of the affections; 

4. The quickening of the conscience; 

5. The subjection of the will; 

6. The reformation of the life; 

7. The restoration of the relationship of man to 
God. 

Five of these are internal, constituting, when taken 
together, the scriptural change of heart in all its fulness. 
The last two are external, relating to man's religious con- 
duct and spiritual relationship. 

In the enlightenment of the understanding and convic- 
tion of the judgment, we find that faith in the Lord Jesus 
Christ which purifies the affections and changes the de- 
sires of the heart. In the quickening of the conscience and 
subduing of the stubborn and rebellious will, we find that 
repentance toward God which is the turning point in the 
course of conduct leading to a thorough reformation of 
life. In the change of man's relation to God, or in his 
restoration to the enjoyment of the divine favor, we find 
baptism which is an overt act of obedience, in which the 
world is renounced, the authority of the Lord Jesus Christ 
publicly acknowledged, and the scriptural subject brought 
into covenant relationship with the Father and the Son 
and the Holy Spirit. In a word through faith the heart is 
changed; through repentance the conduct or course of life 



WHAI' IT IS. 21 

is changed; and througli baptism the relation to God and 
the church is changed. 

While divine motives and influences are brought to 
bear on the heart and life of the sinner at every step 
throughout the entire process, it does not follow by any 
means that he is a mere passive recipient of the life-giving 
power, and that he is born again without any volition or 
action on his own part. This would destroy all responsi- 
bility on the part of man. According to the clear teaching 
of divine truth, it is by hearkening to the divine message, 
yielding to the divine motives and influences, and seeking 
the enjoyment of the divine blessing in the use of the di- 
vinely appointed means, that the alien turns to God in ev- 
ery department of his being. 

The gospel of Christ is the divinely — chosen medium 
of God's converting or regenerating power. In this gospel 
men are commanded: 

(i). To believe* on the lyord Jesus Christ; 

(2). To repent toward God of all sin; 

(3). To be baptized by the authority of Jesus into the 

name of the Father and of the Son, and of the Holy Spirit. 
This baptism involves the confession or acknowledgment 
of Jesus as Lord of all, as God's Son and our Savior. 
Whenever a man thus believes, repents, and is baptized, 
he is recognized in the Scriptures as a converted man, as 
a new creature in Christ, as a son of God, and as an heir 
of heaven. By believing on the lyOrd Jesus Christ, men 
turn to the Lord in heart; by repenting of all sin, they 
turn to the Lord in their conduct or course of life; and 
by being baptized into the name of the Father and of the 
Son and of the Holy Spirit, they turn to the Lord in state 
or relationship. 

How thorough the work, how comprehensive the 
change, how complete the turning, from whatever stand- 
point it may be viewed. The whole man — body, soul, 



22 conve^rsion: 

and spirit, in heart, life, and relationship — turns to the 
lyord through a hearty faith, a genuine repentance, and a 
loving obedience; for the whole man having been corrupted 
by sin and turned away from God, must be purified in 
heart, turned away from sin, and brought back to God. 
Thus a man is born again, becomes a new creature, is de- 
livered out of the power of darkness and translated into the 
kingdom of God's dear Son, that he may walk in newness 
of life until the lyord shall call him hence to enter on the 
inheritance of the saints in light. 

How boundless the love, how infinite the mercy of our 
Heavenly Father! He is ''not willing that any should 
perish, but that all should come to repentance/' From 
the throne of His mercy, He is ever crying, "Look unto 
me and be ye saved, all the ends of the earth, for I am 
God and there is none else." "I have no pleasure in the 
death of him that dieth, saith the Lord God, wherefore 
turn yourselves, and live ye." 

"Sinners, turn — why will you die? 

God, your Maker, asks you why; 
God who did your being give. 

Made you with Himself to live. 

Sinners, turn— why will ye die? 

Christ, your Savior, asks you why; 
He who did your souls retrieve. 

He who died that you might live. 

Will you let Him die in vain? 

Crucify your Lord again? 
Why, you ransomed sinners, why 

Will you slight His grace and die? 

Will you not His grace receive? 

Will you still refuse to live? 
O, you dying sinners, why — 

Why will you forever die?" 



Seconb Sermon* 



THE AGENCIES OF CONVERSION. 

**But when the Comforter is come, whom I will send 
unto you from the Father even the Spirit of Truth, which 
proceedeth from the Father, He shall bear witness of me: 
and ye also bear witness, because ye have been with me 
from the beginning. " — ^John 15: 26, 27, Revised Version. 

In every age of the world, our Heavenly Father has 
seen fit in His wisdom to use subordinate agents in the 
communication of His will to the human family. To the 
antediluvians. He spoke through Enoch and other chosen 
ones down to the days of Noah and the flood. After the 
flood, He spoke through the Patriarchs unto their own 
children until He raised up Moses to lead His chosen 
people out of the land of bondage into the land of Canaan. 
To the Jews as a distinct people. He spoke through Moses 
and a long line of' illustrious prophets until the light of 
Jewish prophecy set in Malachi to rise again in John the 
Baptist, the Morning Star of the Gospel age. Finally, He 
spoke to the world through His only beloved Son, the 
greatest and best, and therefore the last, of all His mes- 
sengers; and this Son still speaks through His own chosen 
witnesses, the apostles. 

In the accomplishment of all His purposes with 
reference both to nations and individuals, Jehovah has 
always used intermediate agents both human and divine. 
He rescued the Israelites from Egyptian bondage through 
the agency of Moses, and led them into the promised land 
by the agency of Joshua. He drove out the Canaanites, 
the measure of whose iniquity was already full, by the 
agency of those to whom He had given the land. He used 
Nebuchadnezzar as His agent, not only in destroying 
wicked and idolatrous nations, but also in punishing His 
own people for their many and obstinate sins. He after- 



24 ' conversion: 

ward used Cyrus as His agent \o destroy the Babylonian 
power which He had used so long as the scourge of the 
whole earth and to restore His own people to the land 
from which they had been taken away. And in the great 
scheme of human redemption, He used agents in turning 
men away from sin drawing them to Himself, and induct- 
ing them into the kingdom of His Son. 

After all that the Father has* done and the Son has 
suffered, the process of conversion includes the following 
agencies. 

I. The work of the Holy Spirit in relation both to 
Christ and the sinner. 

II. The ministry of the apostles and their inspired 
co-laborers. 

III. The ministry of faithful teachers and preachers 
of every age. 

IV. The work of the church collectively, and of the 
members individually. 

V. The voluntary action of the sinner himself in re- 
ceiving and obeying the truth. 

Of all these agencies, we will treat as fully as the lim- 
its of a single discourse will permit. 

I. THE AGENCY OF THE HOI.Y SPIRIT. 

The Holy Spirit is, and ever has been, the chief agent 
of conversion. On the personal departure of the risen 
Savior, the superintendency of the whole scheme of re- 
demption on earth was committed to the Holy Spirit. Af- 
ter Jesus had been exalted by the right hand of God, the 
Holy Spirit came down in all the plenitude of His power, 
and entered on that work which is to continue until Jesus 
returns to raise the dead and judge the world. Of this 
grand, world-wide and age-lasting work, Jesus gave an ex- 
plicit summary in his farewell discourse to the apostles on 
the night in which He was betrayed. 

"It is expedient for you that I go away: for if I go not 



AGKNCIKS OF. 25 

away, the Comforter will not come unto you; but if I go, I 
will send him unto you. And he, when he is come, will 
convict the world in respect of sin, and of righteousness, 
and of judgment; of sin, because they believe not on me; 
of righteousness, because I goto the Father, and ye behold 
me no more; of judgment, because the prince of this world 
hath been judged. I have yet many things to say unto 
you, butye cannot bear them now. Howbeit when he, the 
Spirit of Truth, is come, he shall guide you into all the 
truth: for he shall not speak from himself; but what things 
soever he shall hear, these shall he speak: and he shall de- 
clare unto you the things that are to come. He shall glo- 
rify me: for he shall take of mine, and shall declare it unto 
you." — ^John 15: 7-14, R. V. See also John 14: 17-26, and 
15: 26-29, also Acts 1: 8. 

In these passages, the entire work of the Holy Spirit 
is briefly yet clearly set forth. This work relates, (i) To 
Christ; (2) To the -apostles; (3) To the church; (4) To 
the world. 

1. To Christ. ''He shall bear witness of me." 
''He shall glorify me," etc. 

2. To THK Aposti^bs. "He shall teach you all things 
and bring to your remembrance all that I said unto you." 

"He shall guide you into all the truth." 

"He shall declare unto you the things that are to 

come." "But ye shall receive power, when the Holy 

Spirit is come unto you. ' ' 

3. To THK CnuRca. ' ' He that belie veth on me, as the 

Scripture hath said, from within him shall flow rivers of 
living water. But this spake He of the Spirit, which they 
that believed on Him were to receive : for the Spirit was 
not yet given; because Jesus was not yet glorified." — ^Jno. 
7- 38) 39- ''I will pray the father, and He shall give 
you another Comforter, that he may be with you forever, 
even the Spirit of Truth: whom the world cannot receive. " 



'X 



'4f-<-^^^ 




AGKNCIKS OF. i 27 



Spirit; but in rejecting the gospel of Christ, he resists the 
converting power of the Holy Spirit, as did those who 
stopped their ears, rushed upon Stephen, and stoned him 
to death. All these statements with reference to the 
agency of the Holy Spirit will be fully verified and exem- 
plified in the succeeding discourses of this series. 

II. THK AGENCY OF THE APO;:>TI,ES, ANT> OF THEIR 
INSPIRED CO-I.ABORERS. 

The Holy Spirit in making known the way of life, did 
not, even in the miraculous age of the Church, reveal the 
gospel directly to every mind and heart. He came first 
to the apostles, filled their minds with the knowledge of 
the truth and their hearts with the love of God, gave them 
power to speak with other tongues, and to confirm their 
testimony by means of signs and wonders which they were 
enabled to perform; and thus through them as mouthpieces 
and amanuenses made known both to the Church and the 
world for all coming time the completed scheme of 
redemption through Jesus as Lord of all. 

Among the subordinate agencies of conversion, the 
apostles and their inspired assistants must ever hold the 
first place. They were chosen for the express purpose of 
making known the gospel to the whole world. In all 
their ministrations, they spake only "as the Spirit gave 
them utterance. ' ' They were eye and ear witnesses of the 
power and majesty, the resurrection and ascension, of the 
lyord Jesus Christ, and in this official character they have 
placed their testimony on record for all coming genera- 
tions of men. They were and are, the only embassadors 
of Christ to all the nations of earth. 

To Peter the Savior said, — "I will give unto thee the 
keys of the kingdom of heaven; and whatsoever thou shalt 
bind on earth, shall be bound in heaven, and whatsoever 
thou shalt loose on earth, shall be loosed in heaven." — 
Matt. 16: 19. 



v^ 



conversion: 



4* To THK WoRivD. ''He will convict the world in 
respect of sin, and of righteousness, and of judgment." 

When the Holy Spirit came to enter on this fourfold 
work, He came to remain and to carry it onward to its 
glorious. consummation. What He did on the day of Pente- 
cost, excepting only the bestowal of miraculous gifts on 
special persons for special purposes. He has been doing all 
along the ages, and is still doing, both for the Church and 
the world. He is still bearing witness of Jesus as the 
Christ, and still speaking through the apostles for the con- 
version of sinners and the edification of Christians. He is 
still dwelling in the Church and comforting the children of 
God; still convicting the world in respect of sin and of 
righteousness and of judgment, and inviting sinners to 
come to Jesus that the^^ may be saved. 

In convicting of sin, the Holy Spirit shows to man his 
lost and helpless condition. In setting forth the righteous- 
ness of Jesus, He opens up the only way of life and 
salvation. In declaring the judgment, He presents the 
great motives that turn men away from sin to seek their 
loving Heavenly Father and the gracious salvation which 
He is anxious to bestow upon them. 

As the Advocate of Jesus, as the Revealer of the Truth, 
and as the Reprover of the Vv^orld, the Holy Spirit is the 
chief agent in the conversion of sinners. All other agents 
are and must ever be, subordinate to this Divine agent, 
and, in order to be successful in converting men to Christ, 
must ever teach and labor in accordance with His instruc- 
tions which are so fully and plainly made known in the 
Holy Scriptures. 

The gospel of Christ is said to be ''the ministration of 
the Spirit." It is also said to be "the law of the Spirit of 
lyife'* which makes free from the law — that is the power — 
of sin and death." In yielding to the gospel of Christ, 
the sinner yields to the converting power of the Holy 



28 conve:rsion: 

That the other apostles were included in this grant of 
authority, is evident from John's additional testimony. 
"He breathed on them, and saith unto them, Receive ye 
the Holy Spirit: whose soever sins ye forgive, they are 
forgiven unto them; whose soever sins ye retain, they are 
retained." — ^John 20: 22, 23, R. V. 

The Holy Spirit used the tongues of men in reproving, 
that is convicting, the world of sin, of righteousnCvSS, and 
of judgment; nor have we any account that He ever spoke 
to sinners in any other way than through the apostles and 
other inspired men. It was not until Peter had spoken as 
the Spirit gave him utterance, that the three thousand 
were cut in their hearts, and constrained to cry out and 
say, ''Brethren, what shall we do?" When it became 
necessary for Cornelius and his household to hear the 
words whereby they might be saved, he was directed by 
a special messenger from heaven to send for Peter who 
would tell him what to do, In rehearsing the matter 
afterward, Peter said: ''God made choice among you, that 
by my mouth the Gentiles should hear the word of the 
gospel and believe. ' ' 

When the Samaritans were to be turned to the Lord, 
Philip, the evangelist, a man full of the Holy Spirit, was 
sent to their city to preach the Christ unto them. And 
"when they believed Philip preaching good tidings con- 
cerning the kingdom of God and the name of Jesus Christ, 
they were baptized both men and women." When Jesus 
was to be preached to the Ethiopian treasurer, the Spirit 
directed Philip to go and join himself to the chariot. This 
being done, Philip began at the same scripture which the 
Eunuch was reading, and preached unto him Jesus. To 
the Corinthians Paul writes, — "For though you should have 
ten thousand tutors in Christ, yet have ye not many 
fathers; for in Christ Jesus I begat you through the gospel. 
— I Cor. 4: 15, R. V. He addresses Timothy and Titus as 



AGKNCIKS OF. 29 

his own sons in the faith, and says of Onesimus to Phile- 
mon, ''I beseech thee for my child, whom I have begotten 
in my bonds." 

The apostles, however, died as other men, what then 
became of their ministry? It is a happy thing, both for 
the Church and the world, that, though dead they yet 
speak the Wor4 of Life in all its fulness and in all its 
power. The Savior promised to be with them in their 
ministry to the end of the world, that is to the consum- 
mation of the Christian age. They have had no successors 
in their apostolic ministry, and can have none for the best 
of all reasons, — their ofl&ce has never yet been vacated, 
and never will be during the Christian age. To all intents 
and purposes, the apostles are as really in the Church of 
God to-day as they were from the day of Pentecost to the 
day of their death. They are to-day discharging all the 
duties and performing all the functions pertaining to their 
apostolic ministry, — ^preaching the gospel to sinners, in- 
structing and edifying saints, guiding and ruling the 
churches. 

Death neither vacated their office nor terTuinated their 
ministry o?i earth. 

Before they died, they embodied their testimony in a 
written record that was intended to live on down through 
all coming ages, and continue to testify of Jesus as the 
Christ until He himself should return to close the dispen- 
sation of His mercy, and introduce the everlasting age. 
The Spirit of Truth, that guided their tongues, also 
watched over their pens, and guarded them against mis- 
take or error. Through all the conflicts and changes of 
eighteen centuries, He has preserved their testimony in all 
its original simplicity and truthfulness, and still dwells in 
their word in all His enlightening, convicting, transform- 
ing, and comforting power. The only difference between 
their ministry then, and 7iow, is simply this: then they 



30 CONVERSION : 

ministered through their oral testitaony; now they min- 
ister through their written testimony. The testimony in 
itself is the same. All the inspired truth, infallible 
certainty, and divine power, belonging to or connected 
with their oral testimony, is still found without any dim- 
inution in their written testimony. As long then as the 
New Testament shall exist, so long will the apostles who 
were chosen and commissioned by Jesus, continue their 
ministry as agents in the conversion of sinners. 

III. THK AGKNCY OF FAITHFUI^ PRK^CHKRS AND TKACH- 
KRS, THOUGH NOT IN^SPiRKD. 

Preachers of the word, ''faithful men able to teach 
others," ever have been and still are agents honored of 
God in the conversion of sinners. Such faithful men were 
sent out by the apostles during their own personal minis- 
try, and commended to the churches. And when the 
apostles passed away, on such men devolved the public 
ministry of the word. 

Of Timothy Paul says, ''he worketh the work of the 
Lord, as I also do." He calls Tychiciis "the beloved 
brother and faithful minister and fellow-servant in the 
Lord." To Archippus he sends this admonition, — "Take 
heed to the ministry which thou hast received in the 
Lord that thou fulfill it. ' ' He speaks to Titus as his 
"partner and fellow worker. " In his letter of instruc- 
tions to Timothy he says, — "Take heed to thyself, and to 
thy teaching. Continue in these things; for in doing this 
thou shalt save both thyself and them that hear 
thee." (R. V ) 

These scriptural facts are sufficient to establish the 
position that all faithful preachers of the gospel have an 
important, agency in the conversion of sinners. But all 
such uninspired laborers are limited in the subject-matter 
of their teaching to what they learn from the apostles. 
Says Paul to Timothy, — "And the things which thou 



AGKNCIKS OF: 31 

hast heard from me among many witnesses, the same 
commit thou to faithful men, who shall be able to teach 
others also." Thus the gospel of Christ in all its saving 
power is brought to bear on every succeeding generation 
by faithful men teaching the same things — neither more 
nor less — that were revealed by the Holy Spirit to the 
apostles, and by them made known to the world, and 
then embodied in the New Testament for all subsequent 
time. 

The letters of Paul to Timothy and Titus are full of 
instruction which is specially adapted to the wants of this 
class of laborers, constituting when taken together what 
we may aptly term the ''Preacher's Inspired Hand-Book. " 
Without the agency of this class of men, usually styled 
evangelists, new churches could not be planted to any 
great extent, and old ones would eventually cease to exist. 
As in the human body there is a constant waste of the 
living tissue that has to be supplied by food; so in the 
Church, the body of Christ, there is a continuous loss 
through death, that can be supplied only by the addition 
of new members. This is as true of local churches, as 
well as of the Church in the aggregate. New members, 
as a general thing, are brought in by the agency of faithful 
teachers as Paul describes. Any church then that dis- 
penses with the labor of this class of agents, enters on the 
way that leads surely and quickly to death. 

The preaching of the gospel by faithful men is the 
chief means which God has ordained for the conversion of 
sinners and the extension of the kingdom. This is proved 
be^^ond all dispute by Paul when he says, — "For seeing 
that in the wisdom of God, the vv^orld through its wisdom 
knew not God, it was God's ' good pleasure through the 
foolishness of the preaching (Gr. thing preached) to save 
them that believe. " This pleaching is just as necessary 
now as it was in the days of the apostles. Then it was 



32 . CONVKRSION: 

done by men who spake ''as the Spirit gave them utter- 
ance. ' ' Now it is done by faithful men who speak as the 
''Oracles of God" direct. All the faithful preachers now 
in the world belong to the Timothean class, and must 
study the Scriptures in order to show themselves workmen 
approved of God, setting forth accurately the Word of 
Truth. 

IV. THK AGENCY OF THK CHURCH. 

The agency of the Church includes three things: ( i ) 
The mission of the Church as a divine institution; (2) The 
work of all the local churches; (3) The personal influence 
and activity of all the members of the body. 

I. The Church as a whole, as the body of Chist, in- 
cludes all the saved, and has a mission in and to the world. 
It is likened to a city set on a hill, the light of w^hich can- 
not be hidden, but shines upon all the surrounding coun- 
try. To Isaiah, as he looked in prophetic vision down 
through the ages, it appeared as "the mountain of the 
Lord's house," which was "established in the top of the 
mountain and exalted above the hills" from which lofty 
elevation it was visible to all the world, shedding its di- 
vine light upon the nations, and attracting men from all 
parts of the earth by its beauty, loveliness, and power. 
Hence the rapt prophet saw the nations flowing unto it, 
and heard men of every tongue saying, "Come ye, and let 
us go up to the mountain of the I^ord, to the house of the 
God of Jacob; and He will teach us of His ways, and we 
will walk in His paths. ' ' To Daniel it appeared as a 
kingdom, breaking into pieces all other kingdoms, filling 
the earth with its power and glory, and standing forever. 
By John the Church is represented as the Bride, the 
I^amb's wife; and in this lovely and exalted character she 
is always inviting sinners to come to Jesus that they" may 
be healed and live forever. "The Spirit and the Bride say, 
Come," andwuU continue to say, "Come," until the door 



AGENCIES OF. 33 

of mercy is closed by the coming of Jesus himself to judge 
the world. 

The prayer of the Savior, as He was about to be de- 
livered up to death, assigns to the Church a grand mission 
on earth. ''Neither for these only do I pray, but for them 
also that believe on me through their word; that they may 
all be one; even as thou, Father , art in me, and I in thee, 
that they also may be one in us: ''that the world may believe 
that thoii didst send me.'' — ^John 17: 20. 21, R. V. 

H^c^-ThE CaURCH IN ITS UNITY IS TO WIEI.D THE 
POWER THAT WII.I. CONVERT THE WORLD. ,.@t 

2. Every local church should be a representative in 
minature of the ''Church which is the body of Christ." 
The church of the Thessalonians "sounded out the word 
of the Lord in all Macedonia and Achaia. ' ' The church at 
Corinth was a. living letter both of Paul and of Christ 
"known and read of all men."' The faith of the church at 
Rome was spoken of throughout the whole world. The 
seven churches of Asia were represented in symbol by 
seven golden lampstands, showing that they were light- 
bearers to those who dwell in darkness and danger. 

As the continued existence and prosperity of every 
local church depends on the addition of new members from 
time to time, every such church must, as a matter of neces- 
sity as well as duty, put forth direct efforts for the con- 
version of sinners, or submit to inevitable decay and death. 
These new recruits from the world are the only source of 
supply: for in this respect the church both local and gen- 
eral is like an army. As the veterans fall out of the ranks 
through death, those newly enlisted must take their places. 
Even those services of the church, the main object of 
which is to edify the members, and in which only Christ- 
ians can engage, are calculated, if properly observed, to 
impress sinners with the beauty and power of holiness, 
and thus draw them to Christ. In proportion as the gen- 

3 



34 conversion: 

uine converts from the world exceed in number the losses 
by desertion and death, to that extent are the local 
churches fulfilling their mission in this respect, and to 
the same extent the kingdom is spreading. Whenever a 
church fails for any considerable period of time to have 
additions by the genuine converson of sinners, there is 
something wrong which should be set right at once. 
Either the church is not diligently using the means which 
God has ordained for this purpose, or some of the members, 
if not all, are by their conduct throwing stumbling blocks 
in the way of sinners, and thus turning them away from 
the truth instead of bringing them under its power. 

3. Every disciple of the meek and lowly Jesus is 
called to be an agent in the conversion of sinners. In the 
SERMON ON THE MouNT, Jesus says to the disciples — "Ye 
are the light of the world. A city set on a hill cannot be 
hid. Neither do men light a lamp, and put it under the 
bushel, but on the stand, and it shineth unto all that are 
in the house. Even so let your light shifie before meyi, that 
they may see your good works, and glorify your Father who is 
ill Heaven.'' This admonition is repeated by the apostle 
Peter in language almost identical. "Having your be- 
havior seemly among the Gentiles; that, wherein they 
speak against you as evil doers, they may by your good 
works, which they behold, glorify God in the day of the visi- 
tation:'—^. V. 

After the death of Stephen, a great persecution arose 
against the church at Jerusalem, and the disciples were all 
scattered abroad except the apostles. These dispersed 
disciples, realizing the responsibility that rested upon them, 
"went about preaching the word." Persecution might 
drive them from their homes, but could not silence their 
tongues, or quench the light of their godly lives. They 
were unlike many of the present day, who on removing 
voluntarily to a new place, never let it be known that 



AGKNCIKS OF. 35 

they are, or ever have been disciples of Jesus, All such 
hide out, or utterly quench their light, if they ever had 
any. Some of these dispersed disciples, when they came 
to Antioch, ''spake unto the Greeks also, preaching the 
lyord Jesus. " God recognized and blessed their efforts; 
for it is said that the ''hand of the Lord was with them: 
and a great number that believed turned unto the Lord." 

We are not to infer from these statements that all or 
any of these disciples preached in the modern technical 
sense of the term, that of sermonizing; but that where- 
ever they went they told the story of the cross; and an- 
nounced that Jesus had arisen from the dead and had been 
exalted by the right hand of God. They also related, we 
may- be sure, the wonderful events that occurred on the 
day of Pentecost and afterward down to the day of 
their dispersion. This simple recital of the facts of the 
gospel, and of their own joy in believing, resulted through 
the blessing of God in the conversion of a great number of 
people both Jews and Gentiles. The dissemination of the 
truth in a quiet, humble way, in plainness and love, is one 
of the most effective methods of preaching. Aquila and 
Piiscilla, humble disciples, expounded the way of the 
Lord more perfectly to the eloquent ApoUos. They were 
also for some time associated with the apostle Paul in his 
labors; and he calls them his "helpers in Christ." In his 
letter to the Philippians, he commends as worthy of help 
certain women who labored with him in the gospel. 

From these passages, and many more of similar im- 
port, we learn that in the primitive churches all the mem- 
bers, both male and female, labored to the extent of their 
ability and opportunity to turn men away from sin and 
bring them to Jesus. That all the disciples of Jesus at all 
times and in all places have an important agency in the 
conversion of sinners, is evident from that commission 
which was given by our glorified Redeemer through the 



36 convkrsion: 

beloved John, not only to the Church as his Bride, but to 
every member of His body on earth. ''The Spirit and the 
Bride say, Come! And he that heaneth, let him say, Come!'' 
By "the Bride" is meant the Church in the aggregate, — 
the Church which is the body of Christ. By him that 
heareth, is meant every disciple of Jesus in his own per- 
sonal responsibility to God and man. Every member 
therefore of Christ's body is here authorized to invite sin- 
ners to come and be saved. 

All can and should preach Christ in example, living 

"soberly and righteously and godly in this present world." 
All can and should preach Christ in word, telling sinners 
what a precious Savior He is, and pointing out to them the 
way in which they may come to Him. All can and should 
preach Christ in proxy by giving a hearty moral and fi- 
nancial support to those who devote their whole time to 
the ministry of the word. All can and should preach 
Christ in love by visiting the fatherless and widows in 
their affliction, supplying the wants of the destitute, wait- 
ing on the sick, and comforting the distressed. 

How great the responsibility that rests on every dis- 
ciple of the meek and lowly Jesuss Brethren, let us en- 
deavor to realize this responsibility. I^et us strive to let 
our light so shine that men may see our good works and be 
led to glorify our Heavenly Father. In our daily life, let 
us preach Christ both by precept and example. Let us 
neglect no opportunity of pointing sinners to the "I^amb 
of God that takes away the sin of the world." Let us "al- 
ways abound in the work of the Lord, knowing that our 
labor in the Lord is not in vain. ' ' 

V. THK AGKNCY OF THK SINNER HIMSKI.F. 

The agency of the sinner in his own conversion is 
clearly implied in the great commission given by Jesus 
after He arose from the dead. "Go ye into all the world 
and preach the gospel to every creature/^ or to the whole 



AGBNCIKS OI^* 37 

creation." If men are not active in their own conversion, 
that is 171 turning to the Lord, why preach to them? why 
command them? why threaten them? why exhort them? 
why plead with them? If they have no power to turn , 
but must wait passively until the Lord turns them without 
any responsive action on their part, then they cannot be 
responsible for their own condition. If they are not con- 
verted, it is simply becaUvSe the Lord does not bring suffi- 
cient power to bear upon them to turn them. If the sin- 
ner is not an agent in his own conversion, how can it be 
said with truth that he either receives or rejects the gospel? 
The Savior authoritatively adds, — ''He that believeth and 
is baptized shall be saved; but he that disbelieveth shall be 
condemned. ' ' If the sinner has the power to believe and 
obey the gospel on the one hand, or to disbelieve and dis- 
obey it on the other, it follows conclusively that he is an 
agent in his own conversion. 

The gospel is addressed to those only who are capable 
of understanding, believing and obeying it, in order to the 
enjoyment of its promised blessings. And as it is the sin- 
ner himself who is to hear and understand, to believe and 
to obey, it follows irresistibly that he is and must be an 
agent in turning to the Lord. It is also true that unless 
he exercises this agency, he cannot be saved. Every com- 
mandment, admonition, and invitation that is addressed 
to the sinner in the Holy Scriptures, implies his own 
agency in his own conversion. 

The fact is here recognized that God draws men to 
Jesus as their Savior; and that unless they are drawn to 
God, they neither will nor can- come. But God does not 
draw men to His Son by physical power, nor by any other 
power that is absolutely irresistible. The Savior explains 
this drawing when He says: ''It is written in the prophets, 
and they shall all be taught of God. Every one that has 
heard from the Father, and hath learned, cometh unto 



38 conversion: 

me." The divine agency'is put forth through teaching, 
and thus the Father draws men to the Son. Human 
agency on the part of the sinner is put forth in hearing, 
learning, and coming; and thus sinners yield to God's 
drawing power, turn to the Savior and are healed. 
Divine agency and human agency are both necessary to 
the conversion of the sinner. Without the divine agency, 
there would be no cause; without human agency there 
would be no result. 

God through the testimony of the Holy Spirit, the 
ministry of the apostles, the labor of all faithful preachers, 
and the personal example and influence of His people, 
brings all His converting or turning power to bear on the 
sinner's heart and life. The sinner in the exercise of that 
agency with which God has endowed him, either yields to 
or resists this converting power; and thus either turns to 
the lyord and is saved, or puts away from himself the 
means of salvation. 

To the enraged multitude before him, Stephen uttered 
this burning reproof: — *'Ye stiff-necked and uncircumcised 
in heart and ears, ye always do resist the Holy Spirit] as 
your fathers did, so do ye,^ — Acts 7:51. To the contra- 
dicting and blaspheming Jews, Paul said: — It was neces- 
sary that the word of God" — the medium of God's con- 
verting power — ''should first be spoken to you. Seeing 
you thrust it from you, and judge yourselves unworthy of 
eternal life, lo, we turn to the Gentiles." — Act 13: 46. 
The Jews of Berea were more noble than those of Thessa- 
lonica *'in that they received the word with all readiness 
of mind, and examined the Scriptures daily whether these 
things were so. Many of them therefore believed," etc. — 
Acts 17: II, 12. 

In the broad contrast here presented we have the sin- 
ner's agency in his own conversion, clearly, forcibly, and 
unmistakably set before us. In the one case, the parties 



AGKNCIKS OF: 39 

wilfully rejected the love and mercy of God, and remain- 
ed in a state of sin and condemnation. In the other case 
the^^ received the word with readiness of mind, yielded to 
its tii^nder invitations, obeyed its holy requirements, and 
entered into the enjoyment of its gracious blessings. 

Sinner! the Savior stands at the door of your heart 
knocking in merc3^ and asking for admittance. You have 
the power to open and let Him in, and you have the power 
to bar the door and keep Him out. God is ever drawing 
you by His love, and beseeching you to look unto Him 
and be saved. You can turn to Him and live, cr you can 
turn away from Him and die. Which will you do? It is 
yours to decide; and as you decide jon choose your own 
destiny for weal or woe. The issue of everlasting life or 
endless death is at stake. Why will you die? O sinner! 
Will you not listen'^to the call of merjy, turn to the lyord, 
and live forever. 

''O turn you! O turn you! for why will you die? 
When God in His mercy is drawing so nigh! 
Now Jesus invites you, the Spirit says, Come, 
The brethren are waiting to welcome you home. 

How vain the delusion that while you delay. 
Your hearts may grow better by staying away ! 
Come wretched, come starving, come just as you be. 
Here streams of salvation are flowing most free. 

Why will you be starving and feeding on air? 
There's mercy in Jesus, enough and to spare; 
If still you are doubting, make trial and see. 
And prove that His mercy is boundless and free. ' ' 



^btrt) Sermon^ 



THK INSTRUMENT OF CONVERSION. 



*'Thk Seed is the Word of God." — Luke, 8: ii. 

In all investigations, it is of the highest importance to 
ascertain the exact import of the terms used. The want of 
a clear and correct definition of terms has often led to long,, 
fierce and mischievous controversies. So long as two par- 
ties use the same terms in different senses, so long will it 
be inipossible for them to understand each other; and one, 
if not both will fail to arrive at a knowledge of the truth. 

No terms are more frequently confounded than the 
terms agent and instrunien\t and their derivatives, agency 
and instrumentality, and yet there are no terms more dis- 
tinct in their primary import and proper application. In 
this series of discourses, the term agent is applied to persons 
only; the term instrument, to things only. The difference 
between an agent and an instrument may be illustrated by 
the difference between a writer and his pen, a soldier and 
his sword, a blacksmith and his hammer. The writer 
and the soldier and the blacksmith are agents; the pen and 
the sword and the hammer are instruments. 

I am well aware of the fact that these terms, especial- 
ly their derivatives, agency and instrumentality, are often 
used interchangably even by the best writers; and that 
each is given by our standard lexicographers as a meaning 
of the other, not as the primary import of the other, but as 
its third or fourth usage. I am not speaking, however, of 
the loose application of words in their popular currency, 
or of their remote signification according to recognized 
authority, but of their strict etymological import. In this 
respect, the distinction which I have drawn between these 
terms, is strictly correct. 



INSTRUMENT OF. 4 1 

The popular usage of these terms is often at fault. 
We speak of our instrumentality in the accomplishment of 
some work when we should speak of our agency. Man is 
not a mere instrument, but an agent, acting in accordance 
with his own purposes and desires, or voluntarily yielding- 
to the purposes and desires of others. It is an expression 
of profound contempt for a man to represent him as merely 
the instrument, that is the tool of another. It is equiva- 
lent to saying that he has thrown away his manhood and 
degraded himself into a mere thing. God does not thus 
degrade men. He never uses his ''sons and daughters" 
as mere instruments or tools; but He does use them as 
agents as was clearly shown in the preceding discourse. 

It is true that in a highly-wrought prophecy 
Sennacherib in the hand of God is represented as 
an ax or a saw in the hand of a' man; yet the 
context clearly shows that neither the volition nor 
the conduct of this invader was in the least degree 
coerced. After stating the purposes which God in- 
tended to accomplish through the agency of Sennacherib, 
the prophet adds v/ith reference to Sennacherib himself, 
*'Howbeit, he meaneth not so; but it is in his heart to de- 
stroy nations not a few. ' ' Sennacherib had one purpose 
in going up against Jerusalem; but God had another in 
permitting him to go. Sennacherib went of his own ac- 
cord, to gratify the desires of his own heart, and to accom- 
plish the object of his own mad ambition. God, who at 
the same time had a matter to settle with His own people, 
permitted Sennacherib to go far enough to punish and 
humble the children of Israel, and cause them to turn to 
Jehovah their lyord for deliverance, and then He laid the 
hand of correction on the haughty conqueror himself, and 
led him back in humiliation and disgrace into his own 
country. God used the agency of Sennacherib — his 
thoughts, desires, purposes and efforts — as easily as a man 



42 CONVKRSION: 

can use an ax or a saw. We are thus particular in our 
prefatory remarks, that all may clearly see that in treating 
of the truth as the instrument of conversion, we are dis- 
cussing a part of the subject which is wholy distinct from 
the agencies of conversion. In the preceding sermon, we 
considered the agents who are employed in the conver- 
sion of sinners. It is the object of this discourse to set 
forth clearly, and as fully as time will allow, the instru- 
mentality of the truth in all cases of conversion. To get 
the subject plainly and pointedly before your minds, the 
following proposition is presented: 

The Word of Truth is the instrumental inedium of 
God^s converting power. 

To avoid misapprehension and to cut off all occasion 
for misrepresentation, especial attention is called to a few 
plain statements, (i.) In this proposition, the phrase, 
''the Word of Truth,'' is used in its broad scriptural im- 
port as equivalent to the phrases, ''the Gospel of Christ,'' 
* ' the Gospel of Our Salvation, " " the Word of the Lord, ' ' 
''all the Words of this Life,"^iQ., all covering and includ- 
ing the whole plan of salvation through the lyord Jesus 
Christ. 

(2.) Not only in this discourse, but throughout the en- 
tire series, we have in view that class of men and women 
only to whom the gospel is addressed, — those who are 
capable of receiving its truths, obeying its precepts, and 
enjoying its blessings. You and I, my friendly hearers, 
belong to this class, and we will best consult our own in- 
terests by considering our own responsibility, instead of 
perplexing our own minds about the condition of irre- 
sponsible beings to whom the gospel is not addressed, and 
who are incapable in this life of enjoying any of its bless- 
ings. 

(3.) The proposition does not raise a question of 
power on the part of God, but a question of fact in the di- 



INSTRUMENT QF. 43 

vine economy. It does not relate to what might hav^ 
been the medium of God's converting power, but to what 
is that medium. It does not limit the power of God either 
here or hereafter; but it does limit men to the use of the 
means which God in His wisdom and mercy has selected 
for the accomplishment of His own purposes. With these 
explanations we proceed. 

I . The: Scripturks pi.aini.y and kxprkssi^y asse:rt 

THK INSTUMKNTAI^ITY OF THK TrUTH IN CONVERSION. 

In proof of this proposition it is necessary to cite only 
a few of the many passages that might be adduced. 

James i:8. — "Of his own will begat he us with the 
word of truth, that we should be a kind of first fruits of 
his creatures". In this passage, the instrumentality of the 
truth is so expressly asserted that it needs no comment. 
We might as well deny that the Father begets, as to deny 
that He uses the Word of Truth as the instrument or me- 
dium of His quickening power. The one is just as clearly 
taught as the other. "Nor does the latter rob God of any of 
His glory, for is not the Word of Truth His own Word, 
and the power thereof His own power? 

I Cor. 4:15. — "For though ye have ten thousand in- 
structors in Christ, yet have ye not many fathers, for in 
Christ Jesus I have begotten you through the gospel, ' ' This 
passage is parallel with the preceding. Paul represents 
himself as the spiritual father of the saints at Corinth, 
and the gospel as the medium through which he had be- 
gotten them. But how could Paul beget them, when it is 
God who begets, and that too of His owm will? When we 
consider the fact that God employs agents to wield the in- 
strument by means of which His quickening power is 
brought to bear on human hearts, we will see that the two 
statements perfectly harmonize. God begat them of His 
own will, it is true; but He did this through the agency of 
Paul and the instrumentality of the truth, and in this view 



44 convkRSIon: 

only, could Paul say, — ''In Christ Jesus I have begotten 
you through the gospel." 

In what is called the intercessory prayer of Jesus, 
found in the 17th chapter of John, after praying for the 
apostles he adds, — "Neither pray I for these alone, but for 
them also who Relieve on 77ie through their word^'' etc. This 
petition embraces all converted persons from the begin- 
ning of the apostolic ministry down to the end of the Gospel 
age. All who believe on jesus as God's son and their own 
Savior, must do so through the word or testimony of the 
apostles. ' ' Their word' ' will never be superseded by any 
other means of faith, nor will any additional testimony be 
added until the Lord comes to judge the world. In this 
passage, as in many others, the term, believe, is used to 
cover the whole ground of conversion, including the three 
fold change of heart and life and relationship. 

Rom. 1:16. — ''lam not ashamed of the gospel of 
Christ; for it is the power of God 2i7ito salvation to every 
one that believeth, to the Jew first, and also the Greek"-. 
It was in view of this, its life-giving power as the seed of 
the kingdom, that Paul so earnestly desired to preach the 
gospel at Rome also that he might have some fruit among 
the Romans as among other Gentiles. 

The Psalmist had a vivid conception of the instru- 
mentality of the truth in the accomplishment of the divine 
purposes concerning men. — Ps. 19: 7-1 1. 

"The law of Jehovah is perfect restoring the soul: 

The testimony of Jehovah is sure, making wise the 
simple. 

The precepts of Jehovah are right, rejoicing the heart: 

The commandment of Jehovah is pure, enlightening 
the eyes. 

The fear of Jehovah is clean, enduring forever. 

The judgments of Jehovah are true, and righteous 
altogether. 



INSTRUMENT OF. 45 

More to be desired are they than gold, yea than much 
fine gold. 

Sweeter also than honey and the honey comb. 

Moreover by them is thy servant warned. In keeping 
of them there is great reward." (R. V.) It is God alone 
who restores, makes wise, gives joy and sheds light over 
the entire pathway of life; but He does all these things by 
means of His law, testimony, statutes, precepts and 
promises. 

Finally on this point, the commission itself establishes 
beyond the power of successful controversy, the instru- 
mentality of the truth in the conversion of sinners through- 
out the Gospel age. ' 'Go ye into all the world, and preach 
the gospel to the whole creation. He that believeth and is 
baptized shall be saved; but he that disbelieveth shall be 
condemned." (R. V.) Believes what? Believes the 
Gospel] "for it is the power of God unto salvation to every 
one that believeth. " Disbelieves what? Disbelieves the 
Gospel] for it is also the power of God unto condemnation 
to every one that disbelieves.* Again He said unto them. — 
"But ye shall receive power, when the Holy Spirit is come 
upon you; and ye shall be my witnesses; both in Jerusa- 
lem and all Judea and Samaria, and unto the uttermost 
part of the earth." (R. V.) 

It was with reference to the testimony that they were 
to deliver concerning Him, that he said, — "Lo, I am with 
you always, even unto the end of the world," or "all the 
days even unto the consumm^ation of the age." The tes- 
timony of the apostles yet lives, and Jesus is yet with them 
in all His saving power, and will remain with them in 
that testimony until the door of mercy is forever closed. 

II. The Figures Used with Reference to the 
Word of Truth Represent it as the instrument of 

Conversion. 

The Parable of the Sower presents a beautiful and 



4$ conversion: 

forcible illustration of the instrumentality and the power 
of the truth. I quote the Savior's explanation of this 
parable, as given by lyuke, 8: 11-15. "Now the parable 
is this: The seed is the word of God. And those by the 
wayside are those that have heard; then cometh the devil, 
and taketh away the word from their heart, that they may 
not believe and be saved. And those on the rock are they 
who, when they have heard, receive the word with joy; 
and these have no root, who for a while believe, and in 
time of temptation fall away. And that which fell among 
the thorns, these are they that have heard, and as they go 
on their way they are choked with cares and riches and 
pleasures of this life and bring no fruit to perfection. And 
that in the good ground, these are such as in an honest 
and good heart, have heard the word, hold it fast, and 
bring forth fruit with patience." (R. V.) 

From this explanation of the parable, it is evident 
that the word of God sustains the same relation to spiritual 
life that seed sustains to vegetable life. Not only is the 
life-giving power of the truth 'manifested in the fruit yield- 
ed by the good ground, but also if possible in a higher de- 
gree, by the conduct of Satan with regard to the wayside 
hearers. These are the most hardened sinners, the most 
hopeless cases : yet Satan fears to let the word, the life-beget- 
ting seed, remain in their hearts even for a time. He comes 
immediately, as Mark says, and snt aches away the word 
violently, like a wild beavSt seizing its prey, which the 
word used by Mathew implies. Why this hasty and vio- 
lent action on the part of Satan? Why his eager desire to 
snatch the word out of the hardened heart of the way-side 
hearer? BecaUvSe he knows full well its power, having 
been vanquished by it in many a hard fought battle. He 
knows that ii this living and indestructible seed is per- 
mitted to remain even on the wayside, it will soften, break 
up, pulverize and quicken the sin- trodden heart, make it 



INSTRUMENT OF. 47 

leap for joy and throb with the pulsation of a new life. 

While the word is fitly represented as seed, it is at 
the same time more than seed. This figure does not ex- 
haust its power, or present its only use. It is a many- 
sided instrument; and is divinely adapted to the accom- 
plishment of various purposes. In one point of view it is 
a lamp, shedding light along the pathway of man; in an- 
other it is a sharp two-edged sword, piercing the heart with 
conviction of sin, and slaying its enmity towards God and 
Christ. From one standpoint, it is represented as seed 
germinating, and bringing forth fruit unto eternal life; 
from another, ''as a fire," and ''as a hammer that break- 
eth the rock in pieces. " In one respect, it is like food 
that sustains life; in another, it is like water that quenches 
thirst. It is because of this manifold power of the word 
that Satan snatches it out of the heart of the wayside 
hearers, ^'Lest they should believe and he saved,'' 

In perfect accord with the Savior's teaching in this 
parable, Peter represents all the saved as "having been 
begotten again, not of corruptible seed, but of ineorruptible , 
through the word of God, which /zz^^M and abideth.'" — I 
Pet. 1:23. (R. V.) This passage not only represents the 
word of God as the chosen means by which new life is 
implanted within our hearts, but also asserts that, as the 
seed of the kingdom, it possesses an inherent vitality that 
never decays, and cannot be destroyed. In this respect it 
is totally unlike the seeds of the physical world. These are 
corruptible. They often decay, and thus lose their vi- 
tality; or they may be crushed, and their vitality thus be 
destroyed. It is not so however, with the word of God; 
for it lives and abides forever. Peter adds, — 'And this is 
the word which by the gospel is preached unto you." It 
is the word preached by the apostles that is life-begetting 
and indestructible. 

These facts utterly explode the false and pernicious 



48 CONVERSION: 

idea that the word of God is a "dead letter," and is ut- 
terly powerless until the Holy Spirit breathes upon it, and 
vitalizes it in some way utterly unknown to the minds of 
men. The Holy Spirit breathed this word of truth into 
the minds of the apostles, and through them made it 
known to the world. Then the Holy Spirit through the 
same agency embodied this word of salvation into a living 
record for all coming time. The quickening power which 
the Hol}^ Spirit imparted to the gospel when first revealed, 
it still retains in undiminished strength. Satan is never 
so successful in snatching this life-giving seed out of hu- 
man hearts as when he succeeds in persuading men that it 
is a ''dead letter." When he has done this, he has rob- 
bed them of the divinely ordained means of their own 
salvation. Lord, forbid that any of thy ministering ser- 
vants should ever make of himself a very devil's bird in 
this soul-destroying work. 

It may here occur to the minds of some that Paul says, 
''The letter killeth: but the Spirit giveth life." The 
letter, however, which Paul says kills is by no means the 
gospel of Christ which, he says, is "the power of God unto 
salvation to every one that believeth;" and if it were, to 
say that it kills is to invest it with a fearful power, and to 
make it anything but a dead letter. Can a corpse kill a 
living man? Can one corpse kill another corpse? Can 
one dead thing take the life of another dead thing that 
never had any life? Into what monstrous absurdities men 
fall when they turn away from the simplicity of the 
truth! In some s\^stems of theology, the figurative ex- 
pression, "dead in tresspasses and sins," is taken literally; 
and men are represented as so utterly dead that they can- 
not understand the gospel much less obey it. To all who 
are out of Christ, the gospel is a "dead letter," according 
to this theory; and yet according to the same theory, this 
"dead letter" kills the dead man in order that life may in 



INSTRUMENT OF. 49 

someway be evolved. This is, on the one hand, the dead- 
est thing the theology of the dark ages ever invented; and, 
on the other, an evolution that leaves Darwin and all his 
followers far behind. 

When Paul said, ^^the letter killeth, but the Spirit 
giveth life,'' he was contrasting the Old Testament with 
the New — the law of Moses with the gospel of Christ. He 
calls the Old Testament dispensation with all its cum- 
brous rites and ceremonies, the * 'letter that kills;'* and the 
New Testament dispensation with all its gracious means, 
*'the Spirit that gives life." The law of Moses is character- 
ized as ''the ministration of death;" the gospel of Christ, 
as "the ministration of life." Both, however, were living 
powers for the accomplishment of the purposes for which 
they were given. The law thundered its condemnation 
against all sinners, and in this sense killed; but it could 
not as law bring in life and salvation. The gospel of 
Christ revealed all the gracious means of man's redemp- 
tion, and thus gives life to all who receive it. The entire 
argument of the apostle is a strong confirmation of the in- 
strumentality and power of the truth. See II Cor. 3: 6-9. 

But to sum up this part of the argument: When 
fruits can be raised without seed, when life can be sus- 
tained without food, when thirst can be quenched without 
water, when darkness can be dissipated without light, 
when great rocks can be broken without fire and hammer, 
then, and not till then, may we expect to see sinners con- 
verted to Christ without the instrumentality of that living 
Word which is the Seed of the kingdom. 

III. The History of Conversions, Found in the 
Acts of Apo-ti.es, Demonstrates the Fact that in 
Ai^L Oases the Word of Truth is the Instrument 
OF Conversion. 

This part of the subject will here be treated with brev- 
ity, as the leading cases of conversion will be considered 

4 



50 CONVERSION : 

in detail in subsequent discourses. 

Although a wonderful manifestation of divine power 
occurred on the day of Pentecost, yet it was not until the 
people had heard the discourse of Peter which set forth 
the risen and exalted Jesus as both Lord and Christ, that 
they were pierced in their hearts, and said, ''Brethren 
what shall we do?' And only those who gladly received 
the word, were baptized; for such only were prepared in 
heart and life to submit to this initiatory institution. 

As the result of the second discourse of the same 
apostle, which was called forth by the healing of the lame 
man, it is said, — "Howbeit, many of them who heard the 
word, believed;" but it is not recorded that any believed 
who had not heard the word. Indeed they could not be- 
lieve in Jesus without hearing the testimony concerning 
Him. 

While Cornelius was fasting and praying, an angel of 
the Ivord appeared unto him and said, — ''Thy prayer is 
heard, and thine alms are had in remembrance in the 
sight of God:" yet it was necessary for him to send for 
Peter and to hear words by means of which he and his 
house might be saved. Peter in rehearsing the matter 
says, — "God made choice among us that the Gentiles by 
my mouth should hear the word of the gospel, and believe. ' * 

Saul of Tarsus heard from the voice of the glorified 
Redeemer himself the great foundation truth of the king- 
dom, and hearing, believed; yet he still had to learn from 
Ananias "the things appointed for him to do." While he 
was called to the apostleship in an extraordinary manner, 
yet it is nevertheless true that in hearing, believing and 
obeying the truth, he turned away from sin and became a 
devoted follower of the meek and lowly Jesus. 

It was while I^ydia was hearing the word, that the 
lyord opened her heart to attend to the things which were 
spoken by Paul and Silas. 



INSTRUMKMT OF. 5 1 

With reference to the converson of the Corinthians, 
it is simply stated that ''Many of the Corinthians hearing, 
believed and were baptized." Their baptism resulted 
from their faith in Jesus; and their faith in Jesus came 
through the hearing of the word of truth. But not to 
multiply examples, we call attention to the fact, that there 
is not a case of conversion, mentioned in the Acts or 
alluded to in the Epistles, that is not attributed to the in- 
strumentality of the truth, as well as the agency of the 
Holy Spirit. Nor in all the ages that have passed away 
since the visions, which were granted to John in the isle of 
Patmos, closed the Book of Revealed Truth, has any one 
ever believed in Jesus, turned away from his sins, and 
given himself to the I^ord in baptism, who never heard 
the gospel of Christ. ''How shall they believe in Him of 
whom they have not heard?" As God has constituted the 
human mind, a man could as easily create a world, as he 
could believe in a Savior of whom he had never heard. 

Without testimony, the exercise of faith is a mental 
and moral impossibility. Paul covers the whole ground, 
and settles the question in Rom. lo: 17, which, as cor- 
rectly rendered by Rotherham, reads, "Hence faith comes 
out of what is heard; and that which is heard, through a 
declaration of Ghrist." 

In view of all these facts, do we not see and feel the 
vast import of the commission given by the risen Savior 
to his chosen apostles? — "Go ye therefore, and make dis- 
ciples of all the nations;" "Go ye into all the world, and 
preach the gospel to every creature." Bear this life-giving 
message to the ends of the earth, that the dying sons and 
daughters of men may hear and live. 

O, sinner! will you not receive this divine seed into an 
honest and understanding heart that it may bring forth 
fruit unto life eternal? "Incline your ear and come unto 
me," says your Heavenly Father, "hear and your soul 



52 CONVERSION : 

shall live, and I will make an everlasting covenant with 
you, even the sure mercies of David '^ Will you not 
heed the gracious invitation? Can you reject such over- 
tures of mercy? Life is passing, death is approaching, and 
soon for you the day of mercy will be o'er. Be wise there- 
fore; and while you have the time and the opportunity, 
come to Jesus, and be at rest. 



**Come' all you souls by sin oppressed, 
You weary wanderers after rest; 
You poor and maimed, and halt and blind. 
In Christ a hearty welcome find. 

The message, as from God, receive — 
You all may come to Christ and live; 
O let his love your heart's constrain, 
Nor suffer Him to call in vain. 

This is the time — no more delay: 
The Savior calls you all to-day; 
O may His call effectual prove! 
Accept the offer of his love!'' 



When we have received this life-giving and incor- 
ruptible seed into our own hearts, and have been quick- 
ened by it into a new life, we are not to sit still and enjoy it 
alone, or only with our own race and country; we are to 
send it forth to all the nations, that they too may receive 
its light, feel its power, and partake of its life. The 
disciples who were scattered abroad by the first persecu- 
tion that fell upon the Church, went everywhere preach- 
ing the word. The Church of the Thessalonians sounded 
out the mord not only in Macedonia and Achaia, but 
in every place, so that their faith was spread abroad. The 
Philippians were exhorted to shine as lights in the woi Id, 
holding forth the word of life. May the Church of this age 
arise in her strength, put on her beautiful garments of sal- 



INSTRUMKNT OI^. 53 

vation, and girt with truth, grasp the sword of the Spirit 
and go forth to the conquest of the world for her lyord and 
Savior! 

"Sound, sound the truth abroad! 
Bear ye the word of God 

Through the wide world; 
Tell what our lyord has done. 
Tell how the day is won. 
Till from his lofty throne 

Satan is hurled. 

Far over sea and land. 

Go at your Lord's command. 

Bear ye His name; 
Bear it to every shore, 
Regions unknown explore. 
Enter at every door; 

Silence is shame. 

Speed on the wings of love; 
Jesus who reign3 above 

Bids us to fly; 
They who his message bear 
Should neither doubt nor fear; 
He will their friend appear, 

He will be nigh. 

When on the mighty deep. 
He will their spirits keep. 

Stayed on his word; 
When in a foreign land. 
No other friend at hand, 
Jesus will by them stand, 

Jesus their lord. ' ' 



Ifourtb Sermon^ 



the: RUI.K OF CONVERSION. 

For^ See^ saith He^ that thou make all things according 
to the pattern that was shewed thee in the mount,'" — Heb. 

8:5. (R.V.) 

Whenever our Heavenly Father has required any 
special work at the hands of His chosen servants, He has 
given them a pattern or rule by which they were to be 
guided in the performance of their appointed task. 

When He commanded Noah to build an ark for the 
saving of himself and house, He gave him a pattern of the 
vessel, fixing its dimensions, describing its various 
apartments, selecting its materials and showing the manner 
in which the whole building should be finished. And to 
the praise of Noah, it is said, ''According to all that God 
commanded him, so did he." 

When a tabernacle was to be reared, in which Jeho- 
vah could meet with His chosen people while they were 
wandering around in the wilderness, and afterward con- 
tending for the possession of the land promised to them, a 
pattern or model was given to Moses in accordance with 
which he was to construct this movable temple. This pat- 
tern fills three chapters of the book of Exodus and relates 
not only to the dimensions and apartments of the taber- 
nacle, but also to its materials and furniture, its pillars 
and its coverings, its curtains and its fastenings; the most 
explicit directions being given with reference even to the 
smallest things pertaining to this unique structure. "See 
that thou make all things according to the pattern 
showed thee in the mount. ' ' 

When the wanderings of the Hebrews had ceased, 



RULH Oif. 55 

and they had gained possession of the promised land, it 
became necessary that a permanent house should be erect- 
ed, in which Jehovah could manifest His presence among 
His people, and assure them from year to year of the for- 
giveness of their sins. The pattern or model of this un- 
paralleled structure with minute directions as to the ma- 
terials, construction and arrangement of everything which 
was a part of it, or in any way connected with it, was 
given to David in the latter part of his reign, although he 
was not permitted to build the house himself. This plan 
in all its details was given in solemn charge to Solomon by 
his dying father. To the building of this house of the 
Lord, Solomon devoted seven years of his peaceful reign, 
employing the most skillful workmen who could be found 
in all the land of Israel or among other nations. All 
things were done in exact accordance with the exact pat- 
tern given to his father David. 

So when our Lord and Savior would build up a * 'spiritual 
house" of ''living stones" for a "habitation of God through 
the Spirit," of which the tabernacle of Moses and the tem- 
ple of Solomon were only types. He gave to His chief ar- 
chitects, the apostles, the pattern of this spiritual house, 
and the rule by which they were to be guided in preparing 
these living stones and fitting them into this living temple. 

If it behooved Noah to make the ark, Moses the tab- 
ernacle, and Solomon the temple, in exact accordance with 
the pattern given, although these structures were only tem- 
porary arrangements at best and composed of perishable 
materials; then most assuredly, in building up this living 
* 'temple of God" which is to stand until Jesus returns to 
judge the world, and then be crowned with immortal glory, 
it behooved the apostles to make all things and do all 
things in perfect accordance with the rule or directions 
given them by their risen Lord and Savior. 

The Rui<k of Conversion, the observance of which 



56 CONVERSION : 

is to be co-extensive with the Christian age, is found in the 
commission given to the apostles after the resurrection of 
Jesus, and in view of His exaltation by the right hand of 
God. The fact that the Holy Spirit was given to the apos- 
tles in all the plenitude of His power to be an ever present 
paraclete, that \% guide, monitor, helper and comforter, does 
not in any degree detract from the importance, or the in- 
fallible authority of the commission as the rule ofconvei sion. 

One of the offices of the Holy Spirit in behalf of the 
apostles was to bring to their remembrance all things 
Jesus had said to them. Among these things, the commis- 
sion held a prominent place, and must have been con- 
stantly before their minds, inasmuch as it embodied the 
authority by which they were sent, marked out their field 
of labor, and prescribed the rule by which they were to 
work in all their efforts to convert sinners and to edify 
saints. 

Although the commission was given to the apostles 
chiefly, and was intended to guide them in their labors to 
the end of their personal ministry; yet it was not confined 
to them alone, for other disciples were present when it was 
first given, and other laborers were always associated with 
them: nor was it to be laid aside by the churches, or the 
preachers whom the churches sent out, after the death of 
the apostles. By the Holy Spirit the apostles were led to 
incorporate it in their testimony concerning Jesus, and 
thus to commit it to the churches and bind it on all faith- 
ful evangelists and teachers to the end of the Gospel dis- 
pensation. Indeed in the commission itself we find the 
authority for its transmission from the apostles to the 
churches planted by them; and these churches were to 
plant others by sounding out the same "word of salva- 
tion," and thus the glad tidings wo\ild roll onward to the 
end of time. In addition to this, Paul charges Timothy to 
commit the things learned of him among many witnesses 



RUI.E: OF. 57 

to faithful men that they might be able to teach others also. 

From these facts we think we are sustained in the con- 
clusion that the Apostoi^ic Commission is the Rui.K of 
Conversion for the entire period of the GospkIv Age. 

No one of the four witnesses gives the entire commis- 
sion in all its details. Matthew, in the words of the Sav- 
ior spoken on a mountain in Galilee, gives a summary 
statement covering the whole ground of the work which 
the apostles were to do; but the whole commission had 
been given to them in detail previous to this time. This 
was done at the first interview between Jesus and the as- 
sembled disciples on the night after He arose from the 
dead. John and Luke both give the first part of the Sav- 
ior's discourse at that interview, each omitting some things 
that were related by the other. Luke alone gives the sec- 
ond part of this discourse. Mark merely alludes to the 
first part, omits the second, but gives the third or conclud- 
ing part which is omitted by John and lyuke both. Mat- 
thew does not refer to' this interview at all, or to any other 
except the one that occurred on the mountain in Galilee 
some two or three weeks after Jesus arose from the dead. 

Some have fallen into the habit of speaking of Mat- 
thew's version^ Mark's version, Luke's version and John's 
version of the commission; as if each had given in his own 
language his own understanding of what Jesus said when 
He gave the commission for the first time, each agreeing 
in substance with all the others, but differing from them in 
words. This representation of the matter is incorrect and 
misleading. Instead of giving his own version of the same 
words of the Savior, each one reports words that were act- 
ually spoken by Him in different discourses, or in different 
parts of the same discourse. John. Luke, and Mark re- 
port different parts of the same discourse, and Matthew a 
different discourse delivered not only at another time, but 
also at a different place. In this statement, I have in view 



58 CONVERSION: 



^ 



only those accounts in each of which the commission is 
found in part. Let us then quit talking about different 
versions of the commission, and try to get a comprehen- 
sive view of the commission itself in all its completeness. 

By combining the reports of John and I^uke and Mark 
in the order here named, we get a logical view of the com- 
mission in all its parts; and when we have studied this 
connected discourse of the Savior until we get a clear view 
of the commission as a whole, then we will be prepared to 
see in its proper light that grand summary of the whole 
matter which Jesus himself gave to His disciples when He 
met them at the appointed time and place in Galilee. 

When Jesus arose from the dead. He appeared to Mary 
Magdalene first of all; and soon afterward, as it appears 
from the record, to the other women who had also gone to 
the sepulcher. At some time within the day. He appeared 
to Peter; and late in the afternoon to the two disciples who 
were on their way to Emmaus. Being recognized by them 
as they sat at meat, He immediately vanished out of their 
sight. They at once returned to Jerusalem where they found 
the apostles and others already assembled and earnestly 
engaged in discussing the wonderful event that had been 
reported to them, and of which some of them were alread}^ 
witnesses, saying. ''The Lord hath risen indeed, and 
hath appeared unto Simon. ' ' No sooner had the two apostles 
joined themselves unto this company, and reported what 
had occurred to them, than Jesus himself stood in the 
midst of them, and greeted them by saying, ''Peace be 
unto you. ' ' It was at this interview that Jesus laid be- 
fore the assembled disciples the great work to which He 
had called them. 

I will now cite the three reports of this first inter- 
view of the risen Savior with the assembled disciples, 
using the Revised Testament from which most quotations 
will hereafter be made. 



RUivE 01^. 59 

John's Report. (Chapter 20:19-23.) 
*' When therefore it was evening, on that day, the 
first day of the week, and when the doors were shut where 
the disciples were, for fear of the Jews, Jesus came and 
stood in the midst, and said unto them, ''Peace be unto 
you." And when He said this, He shewed unto them His 
hands and His side. The disciples therefore were glad 
when they saw the Lord. Jesus therefore said to them 
again, "Peace be unto you: as the Father hath sent me, 
even so send I you." And when He had said this. He 
breathed on them, and saith unto them, ''Receive ye the 
Holy Spirit; whose soever sins ye forgive, they are forgiven 
unto them; and whose soever sins ye retain, they are re- 
tained." 

This is all that John relates of this interview, con- 
sisting mainly of what the other witnesses had omitted. 
After stating that Thomas was not present at this inter- 
view, and that he refused to receive the testimony of the 
other disciples who had seen Jesus. John passes at once 
to the next appearance of Jesus on the eighth day after- 
wards, the main object of which seems to have been to con- 
vince Thomas, as that which passed between Jesus and 
Thomas is all that is reported of this interview. John then 
dev^otes the last chapter of his testimony to the interview 
at the sea of Tiberias. 

lyUKB's Rkport. (Chapter 24: 36-49. ) 
"And as they spake these things. He himself stood 
in the midst of them, and saith unto them, "Peace be unto 
you." But they were terrified and affrighted, and sup- 
posed that they had beheld a spirit. And he said unto 
them, "Why are ye troubled? And wherefore do question- 
ings arise in your heart? See my hands and my feet, that 
it is myself; handle me, and see; for a spirit hath not flesh 
and bones, as ye behold me having." And when He had 
said this, He shewed them His hands and His feet. And 



6o conversion: 

while they still disbelieved for joy, and wondered, He 
said unto them, "Have ye here any thing to eat?" And they 
gave Him a piece of broiled fish. And He took it, and 
did eat before them. And He said unto them, ''These are 
my words which I spake unto you, while I was yet with 
you, how that all things must needs be fulfilled, which are 
written in the law of Moses, and the prophets, and the 
psalms, concerning me." Then opened He their minds, 
that they might understand the Scriptures; and He said 
unto them, "Thus it is written, that the Christ should 
suffer, and rise again from the dead the third day, and 
that repentance and remission of sins should be preached 
in His name unto all the nations, beginning from Jerusa- 
lem. Ye are witnesses of these things. And behold, I 
send forth the promise of my Father upon you, but tarry 
ye in the city, until ye be clothed with power from on high. ' ' 
So far lyuke testifies of this first interview, giving 
much more of the Savior's discourse than either John or 
Mark, more indeed than both of them. He passes in si- 
lence over the forty days that intervened between the first 
and last appearance of Jesus to his disciples and then in 
conclusion briefly mentions the last interview, the ascen- 
sion of Jesus, and the return of the disciples to the city, 
there to await the bestowal of the promised power from on 
high: 

mark's report. (Chapter i6: 14-18.) 

"And afterward He was manifest unto the eleven 
themselves as they sat at meat; and upbraided them with 
their unbelief and hardness of heart, because they believed 
not them who had seen Him after He was risen, and He 
said, "Go ye into all the world, and preach the gospel to 
the whole creation. He that believeth and is baptized shall 
be saved; but he that disbelieveth shall be condemned. 

And these signs shall follow them that believe; in my 



RVm OF. 6 1 

name they shall cast out demons; they shall speak with 
new tongues; they shall take up serpents, and if they drink 
any deadly thing, it shall in no wise hurt them; they shall 
lay hands on the sick and they shall recover. ' ' 

Thus Mark closes his report of words uttered by the 
risen Savior at this soul-thrilling interview. Like Luke, 
he passes in silence over the forty intervening days and 
then closes his testimony with two statements, the one re- 
ferring to the ascension of Jesus, the other to the preaching 
of the apostles. I will now endeavor to present in regular 
order the leading points which are developed in these 
three reports. 

I THK SAIvUTATlON. 

''Peace 1)6 unto yon,''' According to the testimony of 
both Luke and John these were the first words spoken by 
Jesus to the astonished and fear stricken disciples, when 
He so suddenly and so unexpectedly appeared among 
them. How appropiate, how significant, how full of com- 
fort and joy, was this gracious salutation! How well cal- 
culated were these loving words, so lovingly spoken, to 
dispel their doubts, allay their fears, and open their 
hearts to receive what He had to say to them! That peace 
which they were to offer to the world through Him, they 
were to realize in their own experience. This would ever 
be to them not only a source of joy, but also a source of 
strength. He that preaches to others must feel in his own 
soul and realize in his own life, the truth and power of that 
gospel which He commends to the world, or else his minis- 
trations will be as ''sounding brass, or a clanging cymbal." 

2. The RKAI.ITY OF Christ's Bodii^y Appkaranck. 

This is explicitly stated by all of the witnesses w^hose 

testimony we have already cited. John simply states that 

he showed them His hands and His side, and that they 

were glad when they saw the Lord. Luke presents the 



62 conversion: 

matter more in detail, and probably relates to all that the 
I^ord said to them on this point. He states that they were 
frightened, supposing that they had seen a spirit — an ap- 
parition, what is now called a ghost — that Jesus tenderly 
expostulated with them, asked them to handle Him and 
thus satisfy themselves that in His crucified body He stood 
before them. And while they looked on in wonder, doubt- 
ing whether to trust their own senses or not, He called for 
food and ate it before them. Mark omits all this, and 
simply states that he was manifested unto them and reprov- 
ed them because they did not believe the testimony of those 
who had seen Him. This necessarily involves His bodily 
resurrection and appearance. 

3, THK DIVINK MISSION OF THK APOSTI^KS. 

John reports an utterance of the Savior which all the 
others have omitted (vv. 21-23); and in which we find 
the first part of the commission. Repeating the saluta- 
tion, ''Peace be unto you," Jesus adds, ''As the Father 
hath sent me ^ even so send I yoti.^' All divine author- 
ity emanates from the Father, but comes to us 
through His Son. God was manifest in Him, has 
spoken through Him, and rules all things by Him. 
The Father sent the Son* to open up the way of 
life and salvation, and gave Him the Spirit of power and 
of wisdom without measure. The Son sent the apostles 
to make known this way of life and salvation to all the 
world, aad endowed them with all needed power and gifts 
of the Holy Spirit to enable them to do the work to which 
He had called them. The apostles proclaimed to the 
w^orld all the truth revealed to them by the Holy Spirit, 
and then committed the same to a written record that was 
to hand their testimony concerning Jesus, down through 
all the ages. This record of life-giving truth they gave in 
charge to the churches which they had planted, trained 



RUIvK OF. 63 

and set in order, solemnly charging them, as Paul charged 
Timothy, to commit the same things to faithful men who 
would thus be enabled to teach others also. In this way 
the truth in all its divine purity and saving power, has 
been preserved and handed down from age to age; and the 
work of saving souls has rolled onward and will continue 
to roll onward until the "little stone" that Daniel saw 
becomes a great mountain and fills the world. 

O'HK PROMISK AN J KARNKST OF THK H01.Y SPIRIT. 

''^He breathed on them ^ and saith unto them, Receive 
ye the Holy Spirit. ' ' This was doubtless in anticipation of 
that full endowment of the Holy Spirit, which they were 
to receive after Jesus was exalted by the right hand of 
God. It was a repetition of the promise made to them be- 
fore the crucifixion. ''If I go not away, the Comforter will 
not come unto 3^ou; but if I go, I will send him unto 
you." This was fulfilled on the day of Pentecost, as Peter 
expressly declares. ''Being therefore by the right of God 
exalted, and having received of the Father the promise of 
the Holy Spirit, He hath poured forth this, which ye see 
and hear." I am persuaded however, that this act and 
declaration of the Savior, which is reported by John only, 
was more than a promise; and that a measure of the Spirit 
was here imparted to them as an earnest of that full en- 
dowment which they were soon to receive. 

5. THK POWER TO FORGIVK AND RKTAIN SINS. 

" Whose soever sins ye forgive, they are forgiven unto them\ 
whose soever sins ye retain, they are retai?ied'.'' This is not 
a priestly prerogative conferred on them by virtue of which 
they were authortized to absolve men from sin; but simply 
an official authority by which they were to make known to 
men the means through which, and the conditions on 
which, God forgives the sins of men. AH the saints, the 
apostles included, are kings and, priests unto God in the 



64 conversion: 

same sense, not v^ith the power to forgive sins, but with 
the privilege of offering spiritual sacrifices to God through 
Christ Jesus our lyord. The apostles never claim the 
power to absolve men from sin, and never pretended to 
exercise any such power, as some do who claimed to be 
their successors in office. It is God alone who remits or 
forgives sins, and this He does through the mediation of 
His Son. Our only great High Priest. The apostles, 
however, in setting forth Jesus as the only Savior of sin- 
ners, and in showdng to the w^orld what characters are 
saved and what lost, are, in a declarative sense, said to 
forgive and retain sins. That is in their ofiicial character 
as apostles, they are authorized to declare whose sins are 
forgiven and whose retained, and to point out the way by 
which sinners may come to Jesus and be saved. This is 
nothing more than to preach the gospel as the power of 
God unto salvation to every one that believes it. The re- 
mainder of the commission throws additional light on this 
part of the subject; and the history of apostolic preaching, 
given by Luke in Acts fully exemplifies the whole matter. 

6. the: nkces^ity of thk dkath and rksurrkc- 
TioN OF THK Christ. 

As the apostles in common with all the other dis- 
ciples were not prepared to accept the death of Jesus as a 
part of the Messianic programme, so even they did not an- 
ticipate His resurrection from the dead. And when it was 
announced to them that He had risen, they did not be- 
lieve it until they saw Him with their own eyes, and heard 
Him with their own ears; "for as yet they knew not the 
Scripture that he must rise again from the dead." And 
even after He had appeared to them, talked to them, 
showed them His hands and His side and had eaten before 
them, they were still bewildered in mind and understood 
neither the Scriptures nor the import of His death and 



rui.:e; of. 65 

resurrection. Having convinced them of the reality of 
His appearance, Jesus proceeds to explain these wonderful 
events. He reminds them that while He was yet with 
them, He had plainly told them of all these things which 
have now come to pass in accordance, not only with His 
own predictions, but also with Old Testament prophecy. 

''Then opened He their minds, that they might un- 
derstand the Scriptures. ' ' How He did this and to what ex- 
tent they were enlightened at this time, we have no means 
of knowing. That they were not fully inspired at this 
time, we know from the question which they so earn- 
estly propounded to the Savior forty days afterward at His 
last interview wuth them, and also from the events that 
occurred on the day of Pentecost. On this occasion, how- 
ever, their risen lyord doubtless did for them just what they 
needed for the time being, and no more. He now re- 
peats with emphasis the necessity of His death and resur- 
rection, sa3dng: ''Thus it is written, that the Christ 
should suffer, and rise again from the dead the third day.'^ 
The Scriptures had foretold a suffering and rising, as well 
as a reigning Messiah; and had not Jesus died and risen 
from the dead. He would not have been the Messiah 
promised in the Old Testament. 

There was a necessity, however, lying back of all these 
prophecies, and calling for that one, great final sacrificial 
offering which these prophecies foretold. This necessity 
originated in the existence, tendency,, and power of sin. 
Paul teaches that "apart from shedding of blood there is 
no remission," and also that "it is impossible that the 
blood of bulls and goats should take away sins." Hence 
the necessity of Christ's death, and hence the prophecies 
foretelling that death. In the death, burial and resurrec- 
tion of Jesus as the Christ, the Son of the living God, in 
His exaltation and mediatorial reign as Lord of all, and 
in His final coming as Judge of all, we have the funda- 

5 



66 CONVERSION : 

mental facts of that gospel which is the medium of 
God's saving power to all who believe. 

7. THINGS TO BE PREACHED IN THE NAME OF JESUS. 

^^ And that repentance and remission of sins should be 
preached in His name unto all the nations beginning from 
Jerusalem. * * 

(i.) Repentance and remission of sins are the things 
to be preached; the one a duty to be performed, and the 
other a blessing to be enjoyed. Repentance implies faith 
in Jesus as the Savior of sinners; and remission of sins im- 
plies a change of state which brings into covenant re- 
lation with the Father, Son, and Holy Spirit. 

(2.) These things are preached in the name of Jesus; 
for all spiritual blessings now come through His name. 
**To Him bear all the prophets witness, that through His 
name every one that believeth on Him shall receive re- 
mission of sins.** 

(3.) This message of love and mercy was first to be 
announced in the city of Jerusalem, and from that as a ra- 
diating center go forth to all the nations of the earth. 

8. THEAPOSTl.ES AS WITNESSES, AND THE POWER 
THEY NEED. 

**y^ are witnesses of these things, ^^ For this, .they 
had be^n chosen; for this, they had been trained; for this 
they are now commissioned; and for this, they are soon to 
be invested with power from on high. lyong afterward 
Peter wrote, — ''For we did not follow cunningly devised 
fables, when we made known unto you the power and 
coming of our lyord Jesus Christ, but were eye-witnesses of 
His majesty. For He received from God the Father honor 
and glory, when there was borne such a voice to Him by 
the Majestic Glory, this is my beloved Son, in whom I 
am well pleased; and this voice we ourselves heard borne 
out of heaven, when we were with Him in the holy mount. *' 



RUI.K OF. 67 

John the aged, that disciple whom Jesus loved, writes, — 
**That which we have seen with our eyes, that which we 
beheld, and our hands handled, concerning the Word of 
life (and the life was manifested, and we have seen, and 
bear witness, and declare unto you the life, the eternal 
life, which was with the Father, and was manifested unto 
us); that which we have seen and heard declare we unto 
you also, that ye may have fellowship with us.'' 

The apostles therefore were witnesses to matters of 
fact, things that required only good eyes, good ears, 
and honest hearts in order to the giving of credible testi- 
mony. * 'These things' ' of which they were to be witnesses 
include all that Jesus had said, done and suffered in order 
to save men from sin and death; and all these things the 
Holy Spirit was to bring to their remembrance when He 
came upon them in power. 

They are not yet prepared, however, to enter on the 
great work to which they have been called; nor has the 
time yet come for them to begin. Jesus must remain on 
earth forty days, show Himself to the disciples time and 
again, speak of the things pertaining to the kingdom of 
God, and thus give them many infallible proofs of His 
resurrection and divine power. He must return whence 
He came, enter the most holy place in the heavens, and, 
in the presence of the hierarchies of heaven, present the 
offering He has made on earth. This being accepted by 
the Father, His mediatorial reign will at once begin, and 
then He will send down the promised power in order that 
the apostles may enter on that work to which the Master 
had called them. Hence He said to them, — ''And behold, 
I send forth the promise of My Father upon you; but 
tarry ye in the city, until ye be clothed with power from 
on high." Here Luke's report of that first interview ends. 
The next utterance of the Savior, which has been pre- 
served by Mark only, opens to them — 



68 conversion: 



THKIR FlBlvD AND THKIR WORK. 



^^Goye into all the world, and preach the gospel to the 
whole creation,'^ How appropriately and forcibly, this 
comes in after the conclusion of Luke's report! When the 
power comes, then go, not only through Judea and Sama- 
ria but into all the world; and as you go, preach the gos- 
pel, not only to the ''lost sheep of the house of Israel," but 
also to the Gentiles — to every creature, every son and 
daughter of Adam who is capable of understanding and 
obeying it. Up to this time, they had been restricted in 
their labors to the land of Palestine and the Jewish people. 

The personal ministry of Jesus, as He expressly de- 
clares, was to the Jews only; but the ministry of the apos- 
tles under this commission is to all mankind. Their field 
is the inhabited earth; and the subjects of their ministry 
are all responsible human beings. Their work is to preach 
the gospel in its truths, its facts, its precepts, its promises, 
and its threatenings; the gospel in its relation to the sinner 
and the saint, to time and eternity; for in these respects it 
is the medium of God's converting and sanctifyfng power. 

lO. THE CONDITIONS OF SAI^VATION. 

^^He that believeth and is baptized shall be saved] but he 
that disbelieveth shall be condemned. ' ' 

Faith and baptism are here presented as the divinely 
appointed means by which men and women are brought 
personally into the enjoy^nent of the blessings found in the 
kingdom of God and which have been procured by the 
death and mediation of Jesus. Among these blessings we 
find all the helps that are needed to enable us to hold out 
faithful unto death, and thus attain eternal life. The 
terms here used, however, must be taken in their broad, 
heart-searching, scriptural import; and not in any narrow, 
sectarian, or dogmatic sense. The belief or faith here re- 
quired embraces the whole gospel in all its life-begetting 



RULE OF. 69 

power, generating a living repentance toward God, in the 
strength of which a man is enabled to say from the depth 
of his heart, ''I will arise and go to my Father. ' * The 
baptism here enjoined involves a heartfelt renunciation of 
the past sinful life, a loving recognition of the supreme 
Lordship of Jesus, and a fixed determination to live a new 
life. All who thus come to Christ have the assurance of a 
full and free salvation from all past sins, of the abiding 
comfort of the Holy Spirit, and through a faithful continu- 
ance in well doing of the abundant entrance into the ever- 
lasting kingdom of our Lord and Savior. 

But those who reject the gospel are left in a state of 
condemnation in which they are without hope and without 
God. All who have not joyfully received Jesus as their 
Savior are already lost; for in rejecting the gospel, they 
resist the Holy Spirit, and put away from themselves the 
divinely ordained means of their own salvation. As long 
as they persist in this rejection of the gospel, so long they 
remain in a lost condition; and should they die in this 
state of unbelief, they will inevitably be condemned at the 
revelation of Jesus, and "punished with everlasting des- 
truction from the presence of God and the glory of his 

power. ' ' The gospel is therefore a twofold power the 

power of God unto the salvation of the believer, and the 
power of God unto the condemnation of the unbeliever. 

II. THE CONFIRMATION OF THE TESTIMONY. 

^'' Arid these signs shall follow them that believe ^^^ etc. 
The signs mentioned did follow to the end of the apostolic 
age, when they ceased by the limitation here implied, but 
elsewhere expressed. Paul expressly declares that signs 
shall cease, prophecies shall fail, and tongues shall pass 
away; but the gospel in all its power is to continue to the 
final coming of the Lord to judge the world. The very 
object for which signs were given points to their cessation. 



yo CONVERSION : 

They were given to confirm the testimony of the apostles 

and other inspired teachers, and as long as there was any 

additional truth to be revealed, or any act of worship to be 

established or regulated, so long the signs continued. 

But when all the truth had been revealed, and committed 

to a written record; and a sufficient number of churches 

had been established and set in order, to exemplify the 

power of the gospel in converting sinners and edifying 

saints; then there was no longer any need for signs, and 

they ceased by limitation of design. As there is now no 

additional truth to be revealed, nor any new order of 

things to be introduced until the I^ord returns in glory, 

there is neither need nor place for signs. Indeed in the 

present state of affairs, their only effect would be to turn 

the mind away from the truth as it is in Jesus, and to 

minister to the gratification of an idle curiosity. 

These three reports by Mark and lyuke and John of 
what Jesus said to His disciples on that hallowed first day 
eve, when taken together in proper order, give us the 
whole commission in detail. And while they had abbre- 
viated the Savior's discourse by omitting many things 
that He said to them on that occasion, still every word 
here attributed to Him was spoken by Him; and thus the 
work He had done, and the work they were to do, are 
both laid before them in their true relation to each other. 

Eight days afterward, or on the next first day, when 
the disciples were assembled again and Thomas was with 
them, Jesus appeared to them again, and having saluted 
them all, addressed Thomas personally, and granted to 
him the test that he had demanded. Thomas at once ex- 
claimed, ''Mylyord and my God.'' Afterward He ap- 
peared unto seven of the apostles at the sea of Tiberias, of 
which meeting, John says, ''This is now the third time 
that Jesus was manifested to the disciples, after that He 
was risen from the dead" — that is to the disciples as- 



RUI,B Ol^. 71 

sembled, for this is His seventh appearance. It was prob- 
ably at this time that He designated the place at which 
they were to meet Him in Galilee, although the meeting 
itself had been appointed by Him before He was crucified. 
And it was doubtless at the meeting in Galilee that **He 
appeared to above five hundred brethren at once/* for 
there is no other appearance mentioned at which so many 
could have been present. We are now prepared to consider 
MATTHKw's REPORT. (Chapter 28:16-20.) 

''But the eleven disciples went into Galilee, unto the 
mountain where Jesus had appointed them. And when 
they saw Him, they worshiped Him; but some doubted. 
And Jesus came to them and spake unto them, saying, All 
authority hath been given unto me in heaven and on earth. 
Go ye therefore, and make disciples of all the nations, 
baptizing them into the name of the Father and of the Son 
and of the Holy Spirit: teaching them to observe all things 
whatsoever I commanded you; andlo;I am with you alway, 
even unto the end of the world.'* (Margin, *'0r the con- 
summation of the age. ' * ) 

This is a comprehensive generalization of the whole 
matter, setting forth in few words the supreme Lordship of 
Jesus, the world-wide ministry of the apostles in its relation 
both to sinner and to saint, and the continued presence of 
the Savior in power with them during their personal min- 
istry, and through their testimony to the end of the Chris- 
tian age. In a word, it is a grand summary of the great 
commission in the words of Jesus himself. lyCt us carefully 
and reverently study these grand items in the order in 
which they are here presented by the I/Ord of all. 

I. ThK SUPREJMK lyORDSHIP OF JKSU3. 

*^All authority hath been given unto me in heaven and 
on earth, ' ' This august preamble looks forward to the 
exaltation of Jesus, and the consequent endowment of the 



72 conversion: 

apostles with all the gifts and powers needed by them in 
their great work. It invests the commission itself with 
pre-eminent importance, and throws the arm of Almighty 
power around the Church. 

2. The work: of the aposti^es in reIvATion both 
to the wori.d and the church. 

( I . ) To the World. ' 'Make disciples of all the natiojis, 

baptizing them into the name of the Father and of the Son 
and of thQ Holy Spirit, ' ' Disciples can be made only by 
means of teaching. God draws men to His Son by teach- 
ing them "It is written in the prophets, And they shall 
all be taught of God. " Hence Jesus says, ''Everyman 
therefore that hath heard, and hath learned of the Father, 
Cometh unto me." There is a teaching that enlists, or 
makes disciples; and there is a teaching that trains those 
already enlisted. The teaching of the 19th verse is of the 
first character; that of the 20th verse, of the second charac- 
ter. In the first, the apostles were recruiting officers, en- 
listing soldiers for the I^ord's army; in the second, they 
were drill masters, training these new recruits for the great 
battle of life. In enlisting or making disciples, it was 
necessary for them to preach the gospel in all its fulness 
and finality, and by this means bring God's converting 
power to bear on the hearts and consciences of all who 
heard them. The baptism enjoined involves a change of 
relationship; and implies a cordial faith in Jesus as the Son 
of God and Savior of sinners, a genuine repentance toward 
God in turning from sin to the Lord; and a heartfelt sub- 
mission to the authority of Jesus as Lord of all. This is 
the last act in the process of becoming a disciple of Jesus 
(2.) To the Church. '' Teaching thein to observe all 
things whatsoever I commanded you ^ In this part of the 
work we have the full cultivation and development of the 
Christian life in order to the attainment and enjoyment of 



RUI,K OF. 73 

endless happiness hereafter. Thus in the first part of the 
work laid on the apostles, we find the conversion of sin- 
ners; in the second part, the edification of the saints. The 
first brings us into a state of grace or favor here; the second 
will introduce us into a state of glory hereafter. Salvation, 
in the sense of the remission of sins, is connected with the 
first; salvation in the sense of eternal life, is connected 
with the second. 

3. THK CONTINUKD PRKSKNCB OF JKSUS. 

''And lOy I am with you always^ even unto the end of the 
world' ' — ' ' the consummation of the age, ' ' As their ministry 
began with the beginning of the gospel age, the end must 
of course be the end of the same age. Through the Holy 
Spirit, which has been the representative of Jesus on earth 
since the day of Pentecost, the Savior was with the apostles 
in power to work miracles, to speak with tongues, to recall 
the past, and to forecast the future, to the end of their 
natural life. And as their ministry is still carried on in 
their word or testimony through which men believe on 
Jesus it follows that through the agency of the same repre- 
sentative which has never been withdrawn, He is yet with 
them in the converting and sanctifying power of the truth. 

Having all these faithful reports now before us, let us 
once more look over the entire ground covered by them, 
and reduce the whole matter to one grand summary. 

1. '1 he authority by which the apostles were co^nmis- 
sioned. 

This was nothing less than the supreme authority of 
the Father delegated to the Son; equivalent to all authority, 
legislative, executive and judicial, both in heaven and on 
earth; equivalent, in a word, to universal dominion. 

2. 7 he gifts of the Holy Spirit with which they were to 
be endowed. 

Remembrance of all that Jesus had said to them; guid- 
ance into a knowledge 6f all the truth; knowledge of things 



74 conversion: 

to come; and power to speak with tongues and to work 
miracles in conformation of their testimony. 

3. IJie subject matter of their preaching » 

The Gospel of Christ; — The divine nature and official 
character of Jesus as the Christ, the Son of the living God; 
His sacrifical death followed by His burial and resurrection, 
in which He was the *'Lamb of God that takes away the 
sin of the world;" His exaltation to supreme lyordship at 
the right hand of the Father; and His final coming in 
power and glory to the judgment of the world. 

4. The conditions connected with the personal enjoy- 
ment of salvation,. 

To the Alien: Faith in Jesus, embracing Him in all 
the fulness of His divinely revealed and divinely attested 
character; repentance towards God, involving a turning 
away from the practice of sin to a life of righteousness; 
and baptism into the name of the Father and of the Son 
and of the Holy Spirit, which completes the process by 
changing the state of the subject and bringing him into 
the personal enjoyment of all the blessings found in the 
Church of God. 

To tho. Christian: A faithful observance of all 
things commanded by the Savior; a diligent and prayerful 
cultivation of the heart; and a firm adherence to the truth 
throughout life. With such a life we will find solid com- 
fort in the hour of death; and finally have the abundant 
entrance into the everlasting kingdom of our lyord and 
Savior, Jesus Christ. 

5. The condemnation of unbelievers. 

All men being in a state of condemnation on account 
of their own sins, and the §:ospel being the power of God 
unto salvation to ever}'' one that believes, it follows neces- 
sarily and incontestibly that all who finally reject the 
gospel are lost, and that beyond remedy. 

6. The contiuued presence of Jesus. 



RUI.K OP. 75 

Not in person, but in power; not with the apostles 
through their natural life only, but also with their testi- 
mony through all time; and also with all His faithful dis- 
disciples at all times and every where. He dwells in our 
hearts through faith and in the comfort and the help of the 
Holy Spirit,, and will never leave or forsake us. So long as 
we cling to Him, so long we are safe beyond the reach 
of all harm. 

Such is the great commission given to the apostles by 
their risen lyord who was soon to be enthroned at the right 
hand of the Father, in which He plainly lays down the 
Rule of Conversion^ and solemnly enacts the Law of Pardon^ 
for all coming time. The circumstances under which it 
was given, the humble character and lowly position of the 
men to whom it was given, and the gracious and glorious 
objects for which it was given, — all combine to invest these 
words of the Savior with peculiar importance. 

It is a great Amnesty Procla7nation from the Lord of 
heaven and earth to a world in rebellion and ruin. It 
offers a free and full pardon for all past offenses; promises 
grace tdhelp in every time of need through life, and solid 
comfort in the hour of death; and provides an inheritance 
incorruptible, undefiled, and unfading for every son and 
daughter of Adam's sinning and dying race, who will 
trust in Jesus, take refuge in His kingdom, and observe 
His commandments. 

The subsequent ministrations of the Holy Spirit, the 
life-long labors and continued testimony of the apostles, 
the mission of the Church as the Body of Christ, and the 
personal example and influence of every disciple of Jesus, 
all taken together constitute but the development of this 
world-wide and age-lasting commission. The judgment 
day alone will fully unfold its mighty results; and in the 
light of eternity alone will it be fully understood and 
adequately appreciated. 



jS convbrsion: 

Many sermons have been preached from it, many vol- 
umes have been written on it, many thoughtful minds and 
devout hearts have pondered over it; and yet the theme 
has not been exhausted; nor indeed can it be while sin 
remains to curse the earth and defy the power of God. 
Springing from the fountain of Eternal I^ove, it pours its 
cleansing tide throughout this lost and ruined world; and 
ever widening and deepening as it flows, it rolls onward to 
the deep ocean of eternity, bearing upon its bosom the in- 
creasing myriads who drink of its healing waters, and wash 
their robes in the blood of the I^amb. And when the Lord 
who gave it shall return to reap the harvest of the Gospel 
age and ''take His ransomed home," then its grand and 
glorious results will be the theme of saintly song and an- 
gelic chorus throughout the ages of eternity. 

Brethren in Christ, in this soul-thrilling commission 
the gospel of Christ is' committed to us as the richest her- 
itage on earth. It is the divine legacy left us by our as- 
cending Lord and Savior who lives and reigns at the right 
hand of the Father. Let us take it up, press it to our 
hearts, drink deep of its spirit, and then bear its nressage 
of love and mercy to the ends of the earth, that all men 
may rejoice in the light and glory thereof. 



*' Onward, onward, men of heaven! 

Bear the gospel banner high; 
Rest not till its light is given — 

Star of every pagan sky! 
Send it where the pilgrim—^stranger 

Faints beneath the torrid ray ; 
Bid the hardy forest-ranger 

Hail it ere he fades away. 

* 'Where the artic ocean thunders, 
Where the tropics fiercely glow, 

Broadly spread its page of wonders, 
Brightly bid its radiance flow. 



RULK OF. 77 



India marks its luster stealing; 

Shivering Greenland loves its rays; 
Afric', mid her desert kneeling, 

Lifts the untaught strain of praise. 

*'Rude in speech or wild in feature, 

Dark in spirit though they be, 
Show that light to every creature — 

Prince or vassal, bond or free, 
lyo! they haste from every nation; 

Host on host the ranks supply. 
Onward! Christ is your salvation, 

And your death is victory. ' ' 



flftb Sermon^ 



CONVERSION OF THK THRKK THOUSAND. 



* * Thy then that received his word were baptized: and 
there were added unto them in that day\about three thous- 
and souls,'' Acts 2:41. Rev. Ver. 

The *'Acts of Apostles'* is pre-eminently the Book of 
Conversions. It is an Inspired Commentary on the Com- 
mission. It is a complete exemplification of the Rul^ of 
Conversion, It is the practical application of the Law of 
Pardon by the apostles themselves. It is a full develop- 
ment of the Plan of Salvation so far as the Alien is con- 
cerned. It shows how men were delivered out of the 
power of darkness and translated into the kingdom of God's 
beloved Son. Isaiah said, '* For out of Zion shall go forth 
the law and the word of the lyord from Jerusalem;" and 
here we find the fulfillment of this prophecy. 

In His conversation with Nicodemus, Jesus presents 
the subject of conversion under Xho. figure of a new birth, 
or being born again. In ''Acts," lyuke presents the sub- 
ject of the new birth in the facts of conversion. The 
figure has been made a wonder and a mystery to the re- 
ligious world for ages; the facts even a child may under- 
stand. Being born again is simply conversion in a figure] 
while conversion is being born again in fact. In other 
words, he that has been born again, has been converted, 
and he that has been converted, has been born again. A 
regenerate unconverted man, or a converted unregenerate 
man, is a character that is wholly unknown to the Scrip- 
tures; and the conception of such a character is about the 
greatest absurdity that a metaphysical and unscriptural 
theology has ever gotten up. In New Testament termin- 
ology, being born again, and being converted, are equiva- 



TH^ THRKK THOUSAND. 79 

lents that involve the same thorough change — a change of 
heart, of life, and of relationship. 

It is a fact worthy of profound consideration, that 
there is more teaching in the Acts of Apostles on the sub- 
ject of conversion than in all the rest of the New Testa- 
ment. The subject is presented from every practical and 
profitable standpoint; and is exemplified in the actual con- 
version of thousands of men and women of every rank and 
condition. This history shows how the gospel meets the 
wants of the devout Jew, the enlightened Gentile, and the 
benighted Pagan. It shows how the vilest characters were 
lifted up by the power of the gospel; and washed, justified, 
and sanctified ''in the name of the I^ord Jesus Christ; and 
in the Spirit of our God. ' ' 

With this narrative of I^uke in our hands, we can go 
up to Jerusalem, down to Samaria, or along the way that 
leads to Gaza; we may visit the city of Philippi, or take 
our journey to Corinth; and at all these places by the ear 
of faith we may hear the apostles and others preach the 
gospel of our salvation ''by the Holy Spirit sent forth from 
heaven;'* and then by the eye of faith, we may see them 
induct men and women, body, soul and spirit, into the 
Church or Kingdom of the I^ord Jesus Christ. In this 
faithful record, the Holy Spirit still testifies of Jesus, still 
convicts the world of sin of righteousness, and of judg- 
ment, and still shows the sinner how he may come to 
Jesus and be saved. In this book, the apostles though 
dead yet speak — speak with the voice of inspiration, preach- 
ing repentance and remission of sins in the name of Jesus 
to all who will hear or read their word. 

In our investigation, we have now come to the History 
of Conversions and will begin with the Three Thousand 
Jews who turned to the lyord on the first Pentecost after the 
crucifixion of Jesus. There are facts of peculiar impor- 
tance connected with this case of conversion. On this 



8o conversion: 

ocjasion the apostles were fully clothed with the prom- 
ised power from high; and on this day they began to preach 
salvation in the name of Jesus of Nazareth as the Christ, 
crucified, buried, risen, and exalted by the right hand of 
the Father. Up to this time the gospel had been preached 
only in promise] but from this time onward, it has been 
preached in fact, and also as God's last message of love 
and mercy to the human family. 

This is also the first case of conversion under the min- 
istry of the apostles after they received their commission 
from the risen Savior. In this respect it is pre-eminently 
the model case of conversion, and should be studied pro- 
foundly and prayerfully by all who are inquiting after the 
way of life, as well as by those who desire to lead others 
out of darkness into the light of this heavenward way. 
Most especially should the Acts of Apostles be the hand- 
book of the evangelist whose special work it is to labor for 
the conversion of alien sinners. Far be it from me to dis- 
parage or underrate any portion of revealed truth either in 
the Old Testament, or in the New; for*every book in the 
Bible, and every part of each book is all-important in its 
own place, and profitable for the purpose for which it was 
given. Still it is not true that every chapter in the Bible, or 
even every book, was intended to teach sinners how to 
come to God under the mediatorial reign of Christ; and 
this is the subject which we are now investigating. 

Excepting the case of Saul which was in some respects 
peculiar, two cases of conversion, this of the Jews on the 
day of Pentecost, and that of the Gentiles at the house of 
Cornelius, are more fully reported and minutely detailed 
than any others found in the entire history. This fact 
gives to each of these cases a special interest. The one 
was the beginning of the great work of conversion among 
the Jews; the other of the same work among the Gentiles. 
The history of the first we find in the second chapter of 



THK thre;k thousand. 8 1 

Acts which we will now examine closely and carefully. 

I. THK COMING OF THE HOIvY SPIRIT. 

"And when the day of Pentecost was now come, they 
were all together in one place. And suddenly there came 
from heaven a sound as of the rushing of a mighty wind, 
and it filled all the house where they were sitting. And 
there appeared unto them tongues parting asunder, like as 
of fire; and it sat upon each of them. And they were all 
filled with the Holy Spirit, and began to speak with other 
tongues, as the Spirit gave them utterance." Acts. 2:1-4. 

This was unquestionably the fulfilment of that "prom- 
ise of the Father" for which the apostles were required to 
wait in the city of Jerusalem. Acts 1:5. "For John in- 
deed baptized with water; but ye shall be baptized in the 
Holy Spirit. ' ' This is that baptism in the Holy Spirit 
which John foretold as characteristic of the reign of the ap- 
proaching Messiah. When the Holy Spirit thus came on 
the apostles, they received all the power they needed in 
order to become witnesses unto Christ, not only in Judea 
and Samaria, but also to the ends of the earth. By the 
gift of tongues they were enabled to announce the glad tid- 
ings of life and salvation to the whol^creation as the Lord 
had commanded them. 

Especial attention is called to the fact that when this 
wonderful event occurred, the unconverted multitude had 
not yet assembled, and were not therefore, the recipients 
of this "promise of the Father," nor of any of the miracu- 
Jous gifts then and there bestowed on the disciples of Jesus. 
Some able and devout students of the Holy Scriptures 
think that this effusion of the Holy Spirit was confined 
strictly to the apostles. I am willing, however, to give 
the language of lyuke the widest possible construction, and 
then it will include only the one hundred and twenty dis- 
ciples who are mentioned in the preceding chapter, as par- 

6 



82 conversion: 

ticipants in the gifts at this time bestowed. The main 
objects of this event were two: first, to demonstrate the 
exaltation of Jesus; and second, to fully prepare the apos- 
tles, and those who were to be co-laborers and co- witnesses 
with them, for the great and arduous work on which they 
were at once to enter. 

It is too plain to be denied that on this occasion the 
Holy Spirit came on those only who were already the dis- 
ciples of Jesus; and this too in accordance with the special 
promise made to them before He was put to death, and re- 
peated after He arose from the dead. All therefore who 
are looking for such a miraculous manifestation of the 
Holy Spirit as this in order to their own conversion will be 
sadly disappointed, or wofully deceived. Not even the 
children of God are all promised such extraordinary gifts 
as were conferred on these waiting disciples. An event 
in some respects identical with this, occurred at the house 
of Cornelius; yet the Church has had but one Pentecost, 
and will never have another. 

The Holy Spirit at this time entered on a new mission 
as the Advocate of Jesus, the Monitor of the apostles, the 
Guest of the Church, and the Reprover of sinners. This 
mission, this work, tK? Holy Spirit has never abandoned 
or intermitted, from that day to this; nor will the Holy 
Spirit ever abandon this work until it is completed, and 
Christ shall come in power and glory to raise the dead 
and judge the world. 

II. THE ASSKMBI^ING OF THE MUIyTlTUDK, AND THEIR 
UTTER ASTONISHMENT. 

**Now there were dwelling at Jerusalem Jews, devout 
men from every nation under heaven. And when 
this sound was heard, the multitude came together, and 
were confounded, because that every man heard them 
speaking in his own language. And they were all amazed 



THE THRKK THOUSAND. - 83 

and marvelled saying, ''Behold are not all these who 
speak Galileans? And how hear we, every man in his 
own language, wherein we were born? Parthians and 
Medes and Elamites and the dwellere in Mesopotamia, in 
Judea andCappadocia, in Pontus and Asia, in Phrygia and 
Pamphylia, in Egypt and the parts of I^ybia about 
Gyrene, and sojourners from Rome, both Jews and prose- 
lytes, Cretians and Arabians, we do hear them speaking 
in our tongues the mighty works of God. ' ' And they were 
all amazed and were perplexed, saying one to another, 
''What meaneth this?'' But others mocking said, "They 
are filled with new wine/' Acts 2: 5-13. 

Pentecost was one of their three great annual feasts; 
and thousands of Jews, not only from the remote parts of 
Judea, but also from the distant countries into which they 
had wandered off, had come up to the feast of the Pass- 
over, had remained until the feast of the Pentecost, and 
were thus for the time being sojourning in Jerusalem. 
The city was thus crowded with foreign Jews representing 
the various nationalities of earth, together with Jews from 
all parts of the land of Palestine. What an immense 
throng would all these make, when added to the popula- 
tion of the city itself ! When that sound which came from 
heaven was heard throughout the city, then the multitude 
came together; and when they reached the place where 
the apostles were, they were utterly astounded by what 
they saw and heard. Here were uneducated Galileans, 
speaking fluently in every tongue wherein the men of 
these various nations had been born. In their amazement 
and doubt, they said one to another, "What meaneth 
this?" Others, doubtless Jews of Jerusalem, said in de- 
rision and mockery, "they are filled with new wine." 

All of that vast assembly are up to this time in utter 
ignorance of the meaning and design of the wonderful 
things which they saw and heard, and are yet uncon- 



84 . CONVERSION : 

verted. They are excited, amazed, confounded; their 
minds are fixed intently on what they saw and heard, 
but not a ray of light has yet been thrown upon their un- 
derstanding, nor has any purifying power been brought to 
bear on their hearts. The Holy Spirit is there; the Church, 
the Body of Christ, is there; the apostles, clothed with 
power from on high, are there; and a wonderful miracle is 
presented to their eyes and ears; still not one soul has yet 
been converted. How can we account for this fact? Only 
by considering 'another fact which is that God's converting 
power has not yet been brought to bear on their hearts. 

A miracle in and of itself is not, and has never been, 
the medium of God's converting power. Miracles arrest 
attention, confirm testimony, and indicate the authority of 
God's special messengers; but they exert no enlightening 
or purifying power on the mind until they are explained 
so that they can be understood and appreciated. There is 
something wanting, something yet to be brought to bear 
upon them in order to their conversion. What is it? 
Evidently it is that life-begetting word which is the seed of 
the kingdom, \}cisX gopel of Christ which is the pow^r of 
God unto salvation to every one that believes. In a word, 
it is the instrument or medium of conversion that is yet 
needed in this case. And now, Peter standing up with 
the eleven, all armed with ''the sword of the Spirit which 
is the word of truth," proceeds to bring this power to 
bear on their understanding, affections and conscience and 
will, the result of which the sequel will show. 

III. THK DISCOURSE OF PKTKR. 

The time had now come, not only the day, but the 
very hour, when repentance and remission of sins should 
be preached to men of every nation in the name of Jesus as 
the Christ, the Son of the living God. The preachers are 
also in the right place; for their testimony must be delivered 



THK I'HRKK THOUSAND. 85 

first in the city of Jerusalem where Jesus was rejected and 
crucified, and then go forth to the uttermost part of the 
earth. Jesus having been exalted, the promised power 
having come, the multitude having assembled, Peter who 
had been chosen by the Savior himself to make the first 
proclamation in His name, stood forth with the eleven, 
and addressed the wondering and inquiring multitude, 
speaking as the Spirit gave him utterance. 

(l.) HR RKPIvlKS TO THK CHARGE) OF BEING DRUNK. 

**But Peter standing up with the eleven, lifted up his 
voice, and spake forth unto them, saying. Ye men of Judea, 
and all ye that dwell at Jerusalem, be this known unto you, 
and give ear unto my words. For these are not drunken, 
as ye suppose; seeing it is but the third hour of the day.** 

(vs. 14-15-) 

The third hour of the day according to the Jewish 
division of time corresponds to nine in the forenoon with 
us. This was the hour of the morning sacrifice, before 
which it was not customary for the Jews to drink wine. As 
these disciples of Jesus were all devout Jews, a simple al- 
lusion to their custom in connection with the hour of the 
day was a sufiicient refutation of the charge that they were 
filled with wine. 

The charge, however, is absurd in itself. The ques- 
tion of the multitude was this: — *'How hear we every man 
in our own language, wherein we were born?** The won- 
derful fact implied in this question is the matter to be ac- 
counted for. Now when a man is drunk, however much 
he may be inclined to talk, we know that he cannot use 
his own mother tongue well, to say nothing of thirteen or 
fourteen different tongues that he never heard. Of all the 
conjectures which they could have made, no other could 
have been so preposterous as this. That which thickens, 
and doubles up, and paralyzes the only tongue which a 



86 conversion: 

man has, assigned as the cause that enables him to speak 
fluently in thirteen or fourteen other tongues! What a 
striking illustration of the unreasonableness of unbelief! 

(2.) HE KXPI^AINS THE WONDKRFUr, EVENT, THE 
EFFECTS OF WHICH HAD SO AMAZED THE MUI.TITUDE. 

**But this is that which hath been spoken through the 
prophet Joel; 

And it shall be in the last days, saith God, 

I will pour forth of my Spirit upon all flesh: 

And your sons and your daughters shall prophesy, 

And your young men shall see visions, 

And your old men shall dream dreams: 

Yea and on my servants and on my handmaidens in 
those days 

Will I pour forth my Spirit; and they shall prophesy. 

And I will shew wonders in heaven above, 

And signs on the earth beneath; 

Blood and fire and vapor of smoke: 

The sun shall be turned into darkness. 

And the moon into blood, 

Before the day of the lyord come, 

That great and notable day: 

And it shall be, that whosoever shall call on the name 
of the Ivord shall be saved.'* (vs. 16-21) 

This event was the fulfillment, not only of the prophecy 
of Joel, but also of the promise of the Holy Spirit, as given 
both by John and Jesus. This is expressly stated by Peter 
in the latter part of his discourse. All that Jesus said of 
the coming and work of the Holy Spirit, both before His 
death and after His resurrection, is included in this prom- 
ise, and was fulfilled, or began to be fulfilled, at this time. 
According to the prophecy of Joel, the Spirit was pourd 
out on '*all flesh," not on every man, woman, and child 
in the world, for this has never been done at any time or 



TH^ THRKK THOUSAND. 87 

place, but on all kinds of flesh, on women as well as men, 
on the young as well as the old, on the Gentiles as well as 
the Jews. There were no Gentiles, it is true, in this com- 
pany of disciples at Jerusalem but afterwards at the house 
of Cornelius the Spirit fell on the Gentiles who heard the 
word, as it here fell on the Jewish believers at the begin- 
ning: and Peter identifies the two events as the baptism in 
the Holy Spirit promised by the Lord. At Jerusalem it 
was on the servants and handmaidens of the I^ord that the 
Holy Spirit was poured out; and this fact explains and pro- 
perly limits the phrase, ^'All Flesh.'' 

( 3 . ) HK P ROCI.AIMS THK RKSURRKCTION AND KX AI^T A- 
TION OF JKSUS. 

**Ye men of Israel, hear these words: Jesus of Nazareth, 
a man approved of God unto you by mighty works and 
wonders and signs, which God did by Him in the midst of 
you, even as ye yourselves know; Him being delivered up 
by the determinate counsel and foreknowledge of God, ye 
by the hand of lawless men did crucify and slay: whom 
God raised up, having loosed the pangs of death: because 
it was not possible that He should be holden of it. For 
David saith concerning Him, 

I beheld the Lord always before my face; 

For He is on my right hand, that I should not be 
moved: 

Therefore my heart was glad, and my tongue rejoiced; 

Moreover my flesh also shall dwell in hope; 

Because thou wilt not leave my soul in Hades, 

Neither wilt thou give thy Holy One to see corrup- 
tion. 

Thou madest known unto me the ways of life; 

Thou shalt make me full of gladness with thy counten- 
ance. 

Brethren, I may say unto you freely of the patriarch 



88 CONVEJrsion: 

David, that he both died and was buried, and his tomb is 
with us unto this day. Being therefore a prophet, and 
knowing that God had sworn with an oath to him, that of 
the fruit of his loins he would set one upon his throne; he 
foreseeing this spake of the resurrection of the Christ, that 
neither was He left in Hades, nor did His flesh see cor- 
ruption. This Jesus did God raise up, whereof we all are 
witnesses. Being therefore by the right hand of God ex- 
alted, and having received of the Father the promise of the 
Holy Spirit, He hath poured forth this, which ye see and 
hear. For David ascended not into the heavens; but he 
saith himself. 

The lyord said unto my lyord, Sit thou on my right 
hand. 

Till I make thine enemies the footstool of thy feet. 

lyCt all the house of Israel therefore know assuredly, 
that God hath made Him both lyord and Christ, this Jesus, 
whom ye crucified " (vs. 22-36.) 

The resurrection of Jesus being The Fact of facts, that 
on which the whole matter hinges, Peter devotes the 
greater part of this discourse to the proof of this fact. In 
the first place, he appeals to that prophecy which they all 
acknowledged as of divine authority. He quotes from one 
of the Messianic psalms of David, and shows conclusively 
that David could not have spoken concerning himself; for 
his body had long been in the grave, and his sepulcher 
was still with them. But as a prophet, he had foreseen the 
day of the Messiah, and had foretold His resurrection from 
the dead. 

In the second place, he appeals to the personal knowl- 
edge of all the disciples of Jesus, then and there present, 
and declared that they were witnesses of His resurrection. 
This testimony the multitude could not reject without 
charging them all with wilful and known falsehood. 
Such a charge as this could not be made against them with 



Tim THRKK THOUSAND. 89 

any show of reason; for they had everything to lose and 
nothing to gain by testifying to the resurrection of Jesus, 
if it were not true; and with reference to this alleged fact 
they could not have been deceived. The multitude also 
knew that the body of Jesus w^as not in the tomb in which 
it had been laid. Hence, against this testimony of the 
apostles, the}^ could not say a word. 

In the third place he points to what they saw and 
heard as a demonstration of the resurrection of Jesus that 
could not be denied. If Jesus had not risen from the 
dead, and had not been exalted by the right hand of God, 
whence that sound as of the rushing of a mighty wind by 
which you were drawn to this place? Whence these 
fire-like tongues which you see distributed among us? 
Whence this power by which we Galileans are enabled 
to speak to you in your own tongues, wherein ye were 
born? These facts cannot be explained, if Jesus did not 
rise from the dead. Never in all the history of the world 
has any event been more fully sustained by evidence ad- 
dressed both to the understanding and the conscience, 
than the resurection of Jesus. 

Let us now look over this vv^onderful discourse again, 
and notice some facts of the highest importance with re- 
ference to the work of the Holy Spirit in relation to the 
unconverted. When Jesus promised to send the Holy 
Spirit to His disciples, He said, "And, he, when he is 
come, will convict the world in respect of sin, and of 
righteousness, and of judgment; of sin, because they be- 
lieve not on me; of righteousness, because I go to the 
Father, and ye behold me no more; of judgment, because 
the prince of this world hath been judged." This work the 
Holy Spirit did on this occasion, not in some secret, ab- 
stract, and mysterious way, but through the words spoken 
by the apostles; and this work the Holy Spirit continues 
to do through the instrumentality of the truth, wherever 



go conversion: 

the gospel is preached, or the New testament is read. 

The Spirit convicted the multitude of their own sin 
when he said with reference to Jesus, Him, being delivered 
up by the determinate counsel and foreknowledge of God, 
ye by the hand of lawless meu did crucify and slay, ' * A nd 
again, ''God hath made Him Lord and Christ, this same 
Jesus whom ye crucified. ' ' It was these sword-thrusts of 
the spirit, — ''piercing even to the dividing of soul and 
Spirit, of both joints and marrow" — that carried convic- 
tion to their hearts. 

The Spirit vindicated the righteousness of Jesus as the 
Christ, the Son of God, and the Savior of sinners, by es- 
tablishing the facts of His resurrection and His exalta- 
tion; the one manifesting His power over death and the 
grave, the other proclaiming His universal authority and 
dominion. 

The Spirit warned the ungodly of that judgment 
which is to come, in applying to Jesus the prophecy of 
David in which the Father is represented as addressing 
the Son with awful majesty, and saying to Him, "Sit thou 
on my right hand, until I make thy foes thy footstool." 
Jesus is to reign until all His foes are subdued. Even 
death itself is to be destroyed by His mighty power. The 
time is coming when" every knee shall bow, and every 
tongue shall confess that Jesus is the Christ, to the glory 
of God the Father.'' O, sinner better bow and confess now, 
willingly, joyfully, lovingly, while you can obtain an 
interest in the death and mediation of the Savior, than 
wait till this homage is forced from you by the coming of 
Jesus in judgment, for then the confession will avail you 
not. Better obey now, and suffer too if need be, than re- 
sist until the I^ord comes, and then be placed under His 
feet without the hope of rescue. 

What a grand moral spectacle is here presented by 
the apostle Peter! Only seven weeks before, he had de- 



THE THRKK 'THOUSAND. 9 1 

nied his Master with an oath, saying, **I know Him not/* 
When the women returned from the tomb, and reported 
that they had seen Jesus alive, he believed them not. 
And when he had entered into the open sepulcher, and 
had seen the linen clothes lying there in which the body 
of Jesus had been wrapped, *' he departed to his home, 
wondering at that which was come to pass. ' ' Even after 
he had seen the risen lyord with his own eyes on three 
occasions at least, he seems to have become impatient at 
the Savior's delay, and said, *'I go a fishing," which was 
equivalent to saying, ''I am tired of waiting, and will re- 
turn to my former vocation. ' ' Six others went with him 
including the sons of Zebedee, and Nathanael. But now 
he stands unabashed before that vast multitude, charging 
them with crucifying the Christ, testifies that He has risen 
from the dead, and proclaims Him as Lord of all. Never 
has mortal man presented to the world a more sublime 
spectacle than Peter presents on that occasion. He quailed 
not in the presence of those who had crucified his I^ord 
and Master. He assailed the enemy in his very citadel, 
and came off a victor with three thousand trophies. His 
undaunted courage could have been born only of the con- 
scious knowledge of the truth uttered. Had that multi- 
tude not known that Joseph's tomb was open and the 
body of Jesus gone, they would have torn him to pieces. 
Had h^ not known beyond all possibility of doubt or de- 
ception that Jesus had been raised from the dead and ex- 
alted by the right hand of God, it would have been a 
mental and moral impossibility for him to have stood be- 
fore that audience and made the charge and the announce- 
ment which he did make. The very fact that such testi- 
mony was delivered under such circumstances, is one of 
the strongest confirmations of its truth. 

I^et us now notice the conclusion of this grand ser- 
mon. Having vindicated the character of Jesus, proved 



92 conversion: 

His resurrection from the dead, and proclaimed His exal- 
tation by the right hand of God, the apostle concludes his 
great argument by setting forth the Supreme Lordship, of 
that same Jesus whom they had rejected and crucified. 
In this final declaration, the Holy Spirit summed up the 
whole matter, again convicted them of their own sin in 
crucifying the Lord of Glory, asserted His complete vindi- 
cation by the Almighty Father, and thundered in their 
ears the judgment to come. Like the lightning's flash it 
ran through that large assembly, and carried conviction 
to thousands of hearts. 

IV. THK kffe;ct of thk discoursk on thk mui,ti- 

TUDE. 

*' Now when they heard this, they were pricked in 
their heart, and said unto Peter and the rest of the apostles, 
Brethren, what shall we do?'' (v. 37.) 

This illustrates both the power and the instrumentality 
of the truth. It was *'the sword of the Spirit which is the 
word of God," that pierced their hearts with the deepest 
conviction of their own sin, and drew from them the 
earnest, anguished cry, **What shall we do?" It was not 
instantaneously and directly by the miraculous outpour- 
ing of the Holy Spirit and the extraordinary effects thereof, 
that God's converting power was brought to bear on their 
minds and hearts; but through the Word of Truth, revealed 
by the Spirit, spoken by the apostle, and confirmed by the 
signs which they saw and heard. The history of this case 
of conversion, therefore, affords no ground whatever for the 
position that men are converted in a moment by an ab- 
stract and irresistible influence of the Holy Spirit; but on 
the contrary, it shows conclusively that the most wonder- 
ful manifestations of the Holy Spirit, ever made on earth, 
did not of themselves, separate and apart from the life- 
begetting seed, convert a single soul. Without the dis- 
course of the apostle, explaining these wonderful manifes- 



TH:e THREE THOUSAND. 93 

tations of the Holy Spirit, and presenting Christ Jesus and 
Him crucified as the sinner's only hope, there neither 
would nor could have been a single case of conversion ac- 
cording to the Divine arrangement, for it has pleased God 
in accordance with His own wisdom, and contrary to hu- 
man wisdom, to save them that believe through what 
Grecian philosophers called ''the foolishness of preach- 
ing," or * 'rather the thing preached," which in their esti- 
mation was foolishness, (See I. Cor. i: 20-25.) It was not 
until they heard that God had made Jesus whom they had 
crucified, both Lord and Christ, that they were cut in their 
hearts, and led to sue for mercy. 

V. THE ANSWER TO THEIR QUESTION. 

"And Peter said unto them, repent ye, and be bap- 
tized every one of you in the name of Jesus Christ unto the 
remission of your sins, and ye shall receive the gift of the 
Holy Spirit." (v. 38.) 

This answer takes them at their word, grants that 
they were sincere, and implies that they really and truly 
believed in Jesus as their Lord and Savior. The state- 
ment that they were pierced in their hearts, implies the 
same thing; for men are not cut to the heart by that which 
they do not believe. Indeed, their question, "What shall 
we do?" was both a confession or their guilt, and an 
avowel of their faith in Jesus as their own long-promised 
Messiah. It also manifested their willingness to do what- 
ever might be required of them. As they already believed 
with all the heart, two things which were enjoined upon 
them: — 

(i.) To Repent, which ivolves a heart-felt and godly 
sorrow for past sins, and a determination to lead a new 
life; and, 

(2.) To be baptized in the name of Jesus, which in- 
volves an unreserved surrender of heart and life to the 



94 conversion: 

authority and control of Jesus as lyord of all. 

On a heart-felt obedience to these two requirements, 
two great comprehensive and gracious blessings are prom- 
ised: — 

(i.) The remission of sins, embracing pardon for 
the past, peace for the present, and hope for the future — 
the cleansing away of guilt through the blood of Jesus, 
and the removal of the penalty through the love of God; 
and, 

(2.) The gift of the Holy Spirit, that is the Holy 
Spirit himself given as their Comforter and Helper, to 
dwell in them and abide with them throughout the journey 
of life. 

As a matter of encouragement, and in conformation of 
all that he had previously said, Peter adds, — 

**For to you is the promise, and to your children, and 
to all that are afar off, even as many as the I^ord our God 
shall call unto Him. ' ' And with many other words he 
testified, and exhorted them, saying, **Save yourselves 
from this crooked generation. * ^ (Vs. 39-40. ) * 'To you' ' — 
the Jews then living; ''and to your children'' — their pos- 
terity to the end of the Gospel age; "and to all that are afar 
off" — the Gentiles. The full import of this promise, Peter 
himself did not at this time fully understand; but years 
afterwards at the house of Cornelius, he was enabled to 
grasp its full meaning. As his audience at this time was 
composed wholly of Jews, it was only necessary that he 
should knojsr what and how to preach to them; but when 
the time came for the gospel to be preached to the Gentiles, 
then Peter received all the additional light that he needed. 

Not only did he call their attention to the great 
promise of salvation through the Messiah, which promise 
was to men of every nation; but with many other words he 
testified to the claims of Jesus, and exhorted them to save 
themselves by turning away from that crooked generation. 



THK THRKK THOUSAND. 95 

and laying hold of the means provided for their escape. 
In this exhortation, their own personal responsibility is 
brought plainly to view, and earnestly pressed upon them. 
God has removed the obstacles, provided the means, and 
opened up the way; and now they, by separating them- 
selves from that crooked generation and accepting the 
lyord Jesus Christ as their savior, will be brought into the 
enjoyment of the blessings so abundantly found in the 
Church of God. 

VI. THK RKSUI.T OF THE DISCOURSE. 

**They than that received His word were baptized; 
and there were added unto them in that day about three 
thousand souls. And they continued steadfastly in the 
apostle's teaching and fellowship; in the breaking of bread 
and the prayers." (Vs. 41, 42.) 

The word which they are here said to have received, 
is doubtless the word which was spoken in answer to their 
question, '*What shall we do?" They had already re- 
ceived the word previously spoken. It was the word of 
truth spoken by Peter that had pierced their hearts, and 
caused them to ask what they should do. And when they 
were told what the Lord had appointed for them to do, and 
were exhorted to save themselves from that perverse gen- 
eration, they received this additional word also. They 
received it gladly, rejoicing in heart that the Lord whom 
they had rejected and crucified, was still so merciful al- 
though invested with all athority in heaven and on earth ; 
and they at once manifested their hearty faith and genu- 
ine repentance by their obedience in baptism. This bap- 
tism was ''into the name of the Father, and of the Son, 
and of the Holy Spirit. ' ' It was by the authority of the 
Lord Jesus Christ. In it they ''put on Christ." By it 
they were publicly, formally, and constitutionally inducted 
into the kingdom, and invested with all its rights, privi- 



96 CONVE^RSION : 

leges and immunities. They were assured of the remis- 
sion of sins, and recognized as children of God, heirs of 
heaven and life eternal. Such is the history of this case of 
conversion. I^et us briefly sum up its agencies, its means, 
and its conditions of enjoyment.^ (i.) Its Agknciks. 
The Holy Spirit filling the little band of disciples then 
and there organized as "the Church which is the body of 
Christ,'^ guiding the apostles into ''all the truth," cloth- 
ing them with superhuman power, and speaking through 
them the words of life and light — was in this, as in all 
other cases, the chief agent of conversion. 

(2.) The Apostles, speaking as the Spirit gave them 
utterance, testifying of Christ, pleading with sinners, 
were the leading human agents in this case of conversion, 
as they are still and ever will be; for though dead they 
yet speak ''the word of the Lord" which they made known 
on the day of Pentecost. As they were agents then 
through their spoken testimony, so they are agents now 
through their written testimony. Their word lives and 
abides in all of its vitalizing power, and can never be de- 
stroyed. 

(3.) The Other Disciples, filled with the Spirit, mani- 
festing their joy, and ready to bear witness with the apos- 
tles to the resurrection of Jesus, — these also had an im- 
portant agency in the conversion of this sinful multitude, 
as Christians ever have, wherever they may live and un- 
der whatever circumstances they may be placed. Oh! that 
the Lord's people at this day and in this country could 
fully realize the responsibility that is restingon them with 
reference to the conversion of sinners! 

(4.) The sin7iers themslves, guilt-stricken and in- 
quiring, had also an agency in this work which so vitally 
concerned themselves. It was theirs to attend to the 
things spoken by the apostles, to hearken to the divine 
counsel, to learn of Jesus and to receive the truth that 



THK 'THRKB THOUSAND. 97 

they might be made alive. They had the divinely-given 
power to do this; and they also had the power to reject the 
gospel and die. 

II. Its means, or instrument. The truth preached 
by the apostles^ presenting Jesus in His divine character, 
mission, sufferings, triumphs and intercession, as the 
Christ, the Son of God, and the Savior 6f sinners, was the 
divinely chosen instrument or medium of conversion in 
this as in all other cases. The same truth, retaining all 
its original power, is still the medium of God's converting 
power. 

III. The conditions of enjoyment. Men heard, 
heard with earnest attention, listened with deep interest, 
with a willingness to be instructed and a desire to be 
blessed; they believed ^\\h all the heart, acknowledged their 
own guilt, repented of their sins, confessed Jesus as 
their Savior, and were baptized in His name, that is by 
His authority. Thus they entered through these divine- 
ly-appointed conditions into the enjoyment of the bless- 
ing graciously provided for them through the death and 
mediation of Jesus. 

Here the history of their conversion ends, and that of 
their Christian life begins. Their conversion brought 
them into Christ, into the Church which is the body of 
Christ, into the enjoyment of all the blessings and the use 
of all the means which God has placed in the kingdom of 
grace. They were then and thus saved from all their past 
sins which were blotted out to be remembered against 
them no more. Saved from the past and adopted into the 
family of God, they must now without ceasing attend to 
the teaching of the apostles, to their joint participation in 
every good work, to the breaking of the commemorative 
loaf, and to the prayers and other devotional exercises in 
which they will offer their heart-tribute to the I^ord, and 
engage in the cultivation, development, and enjoyment of 

7 



98 CONVKRSION : 

their Christian character. They must henceforth live, 
not to themselves, nor to the world, but to Him who died 
for them and rose again. As the children of God, ''by a 
patient continuance in well doing," they must continue to 
''seek for glory, honor, and immortality," that they may 
finally enter into the full enjoyment of eternal life — ^that 
salvation which lies beyond the grave and is eternal in 
the heavens. 

In conclusion, how beautifully and strikingly does 
this case of conversion accord with, and exemplify the Rule 
of Conversion, ox Law of Pardon, 2^^ authoritatively laid 
down by the Savior in the Great Commission! Every in- 
junction of the risan Lord is here exactly fulfilled. As the 
gospel was preached at the beginning in the city of Jerusa- 
lem; so it was to be preached among all the nations. As 
men were converted under the preachiag of the apostles; 
so they are to be converted till the lyord comes to close 
this age of mercy. 

The apostles, filled with, and guided by the Holy 
Spirit, preached Christ in His life, death, burial, resur- 
rection, exaltation, and mediatorial reign, as the Son of 
God and the only Savior of sinners. Men heard, believed, 
were cut in their hearts, and inquired what they should 
do. They were commanded to repent and be baptized, 
in the name of Jesus for the remission of sins, and were 
assured that they should receive the gift of the Holy Spirit. 

All who gladly received this word were baptized, and 
in their own souls experienced the fulness of that joy 
which flows from the assurance of pardon and the hope of 
eternal life. Then they continued in the path of duty, 
serving the Lord with singleness of heart, and devoting 
their lives to Him who died to redeem them from sin and 
death. 

Thus the preaching of repentance and remission of 
sins in the name of Jesus as the Messiah, began in the city 



THE THREE THOUSAND. 99 

of Jerusalem on the first Pentecost after He arose from the 
dead. Thus it was embodied in the Living Oracles by 
the pen of inspiration. Thus it has come down to us; and 
thus it will go onward from conquest to conquest, till "the 
earth shall be full of the knowledge of the Lord, as the 
waters cover the sea. ' ' It devolves on the whole Church 
to bend all her energies to the accomplishment of this gre at 
final result. 

''From Greenland's icy mountains, 

From India's coral strand — 
Where Afric's sunny fountains 

Roll down their golden sand — 
From many an ancient river, 

From many a palmy plain. 
They call us to deliver 

Their land from error's chain.'* 

''Shall we whose souls are lighted 

By wisdom from on high — « 
Shall we to man benighted, 

The lamp of life deny? 
Salvation! O Salvation! 

The joyful sound proclaim. 
Till earth's remotest nation 

Has learned Messiah's name." 

"Waft, waft, you winds His story, 

And you, you waters roll, 
Till like a sea of glory, 

It spreads from pole to pole; 
Till o'er our ransomed nature, 

The Lamb for sinners slain, 
Redeemer, King, Creator, 

In bliss returns to reign." 



Slxtb Sermon* 



THK CONVKRSON OF CORNKlylUS AND HIS HOUSKHOI.D. 

' ' Then to the Gentiles also hath God granted repent- 
ance unto life.'' Acts ii: i8. 

A peculiar interest is attached to this case of conver- 
sion from the fact that it was the opening of the *'door of 
faith" by divine authority to the Gentiles of that and all 
succeeding generations. Not only were the Gentiles here 
admitted to all the privileges of the gospel, but they were 
brought indirectly from their Gentile state without circum- 
cision or the observance of any other Jewish rite. For 
some seven or eight years, the gospel had been preached 
to Jews and Jewish proselytes in Judea and Samaria, and 
many of them had become obedient to the faith; but they 
had not yet learned that the ^'middle wall of partition," 
heretofore separating: them from the Gentiles, had been 
broken down by the death of Jesus, and forever taken 
away. 

They must have looked forward, it is true, to the con- 
version of the Gentiles at some period in the history of the 
Church; for the prophecies with reference to the coming 
Messiah, were too plain to be mistaken. Isaiah had said 
expressly, ''And the Gentiles shall come to thy light, and 
kings to the brightness of thy rising. ' ' While the dis- 
ciples, especially the apostles, must have understood such 
prophecies as referring to the conversion of the Gentiles, 
and their reception among the covenant people of God, 
they nevertheless expected that they would first become 
Jews and then Christians; that they would first submit to 
the law of Moses, then obey the gospel of Christ. - 

In consequence of their Jewish training, Jewish ex- 
pectations, and Jewish prejudices, the disciples of Christ 
could not, previous to this time, think of the blessings of 



CORN^UUS AND HIS HOUSEHOI.D. lOI 

the gospel, as flowing out to the nations through any other 
channel than that of the Mosaic law with all its cumbrous 
ceremonies. Even the apostles themselves were not fully 
enlightened on this point until God himself put forth His 
hand, opened the door and placed the Gentiles on terms of 
equality with the Jews in the reception and enjoyment of 
all gospel blessings. 

This case of conversion is therefore the beginning of 
a New Era in the preaching of the gospel, and in the his- 
tory of the Church. Its history is detailed at some length 
in the tenth chapter of Acts. ; briefly rehearsed in the elev- 
enth chapter, vs. 1-18; and still more briefly summed up 
in the fifteenth chapter, vs. 7-11. In its investigation we 
will pass in review all the facts and incidents connected 
with it; and will endeavor by a correct classification of 
these facts and incidents to bring the whole matter 
within the ordinary limits of a discourse. 

I THK CHARACTKR OF CORNE:i,IUS. 

(i.) Who was he? He was an oflicer of the Roman 
army, the commander of a hundred men, as the term centu- 
rion implies. As Judea was then a subjugated province 
of the Roman Empire, the band or cohort to which Cor- 
nelius belonged and which was called the Italian band, 
had been stationed at Caesarea for the purpose of keeping 
order, and maintaining the authority of the Roman gov- 
ernment. He was not only a Gentile standing without 
the pale of Jewish favor, but was also occupying a position 
calculated to arouse the bitterest hatred as well as the most 
inveterate prejudice of the Jewish people. 

(2.) What was his moral and religious character? 

This is a question of much greater importance in this 

investigation than the one relating to his race and ofiicial 

position. He is placed before us by lyuke as* 'a devout man, 

and one that feared God with all his house, who gave much 



I02 conversion: 

alms to the people, and prayed to God always/' also as *'a 
just man of good report among all the nation of the Jews.** 
Since he had been in Judea, Cornelius had had ample oppor- 
tunities of observing the worship of the Jews, had doubt- 
less to some extent become acquainted with the Old Tes- 
tament Scriptures, and had heard no little concerning the 
wonderful prophet of Nazareth. Through all these means 
his mind had been greatly enlightened, his heart had been 
turned away from the idols of Greece and Rome, and he 
had become a devout worshiper of the only true and liv- 
ing God. 

(3.) What was his relation to God, and to Christ? 
This question is of the very greatest importance in this 
investigation. Though a believer in the Old Testament, 
and a sincere worshiper of Jehovah, Cornelius had never 
been circumcised, and was not therefore in covenant rela- 
tion with the God of Israel. And as the gospel had not 
been preached to him, he was not a disciple of Jesus, how 
ever much he may have heard and learned concerning Him. 
He was simply an enlightened Gentile who had rejected 
Paganism, and was worshiping the true God according to 
the light that had dawned upon his mind and the grace 
that had shone into his heart. With all this he was yet 
standing outside both the commonwealth of Israel and the 
Church of the lyord Jesus Christ. 

His character as drawn by the pen of inspiration is 
lovely indeed. We fear that the character of many church 
members in this favored land and age of ours, would suffer 
greatly in comparison with that of Cornelius. Yet with 
all his devotion, prayer, fear of thelyord, and alms-giving, 
he was still in an important respect in an unsaved con- 
dition. Be not startled at this; for the same pen that de- 
scribes this lovely character also declares that he was un- 
saved in terms too plain to be overlooked or mistaken. 
The messenger of the I^ord who said to him, ''Thy prayer 



CORNKI.IUS AND HIS HOUSKHOI.D, 103 

is heard,'* also said, ''Send to Joppa and fetch Simon, 
whose surname is Peter; who shall speak unto thee words, 
whereby thou shalt be saved, thou and all thy house." 
(Acts, 11:13, 14-) Devout and upright as he was, there 
were yet things that he ought to do, of which Peter will 
speak to him when he comes; and when he learns these 
things then he must do them in order to the personal en- 
joyment of that present salvation which is found in Christ, 
and not out of Christ. 

As there is a tendency in some minds to fly off at a 
tangent on untaught and impractical questions, based on 
imaginary and exceptional cases, the inquiry may here be 
raised, ''What would have become of this good man, had 
he died previous to this time?" For myself and myself 
alone, I hesitate not to express my heart-felt conviction, 
that had he died before he had the opportunity of hearing 
the gospel, and while living up to the full measure of the 
light he had, it would have been well with him in the 
life to come; but then he would have passed up into that 
state of happiness, neither through the commonwealth of 
Israel, nor the Church of Christ on earth. And if there 
were any blessings in the former, and if there are any 
blessings in the latter, which those without were not and 
are not permitted to enjoy, then he would have missed the 
enjoyment of these special blessings in this life simply and 
solely because they were not brought within his reach, 
though saved in the life to come because he did the best he 
could according to the light and knowledge he had. The 
Savior expressly teaches, "If I had not come and spoken 
unto them, they had not had sin; but now they have no 
excuse for their sins. " (John 15:22.) All men are re- 
sponsible in exact proportion to the light and knowledge 
that they have or might have had by availing themselves 
of all the means brought within their reach. The con- 
demnation of the gospel is against those who disbelieve it 



I04 conve^rsion: 

or reject it when brought to them. 

But this inquiry is not of any particular importance 
whatever to any of us, and does not in the least affect the 
responsibility of any one who has ever heard the gospel of 
Christ. Cornelius did not die previous to this time. He 
lived to hear, believe, and obey the gospel of Christ; and to 
enjoy in this life all the blessings which God had con- 
nected with this obedience. Imaginary cases do not con- 
stitute the rule of duty; nor do exceptional cases lessen, 
much less destroy, our responsibility for all the opportuni- 
ties that we have. The point that I would emphasize just 
here is this — Cornelius a just, devout. God-fearing, alms- 
giving, prayerful man, had to hear something, and do some- 
thing, in order to his own salvation in this life. All that 
he had learned of God and of Christ previous to this time 
was so much gained, and did not have to be learned anew. 
The desire of his heart, and the deeds of his life were all 
in the right direction. His alms and his prayers were 
pleasing to God. But morality and devotion and alms- 
giving, all combined, do not of themselves constitute any 
one a disciple of Jesus, or bring any one into the actual 
enjoyment of the blessings found in the kingdom of God. 
If they do, then Cornelius was already in the Church, and 
in a saved state, before the gospel was preached to him, 
and if this is true, then this is not a case of conversion at 
all, as Luke says it is, and the whole narrative is as great 
a riddle as was ever propounded to men. 

But, on the other hand, had Cornelius rejected the 
gospel when it was preached to him, he would certainly 
have been lost. His devotion and alms-giving would 
not have availed him against a rejection of Jesus as his 
Lord and Savior. This is neither an imaginary nor an 
exceptional case. Thousands of Jews who were benevo- 
lent, devout, and prayerful, rejected the gospel, and were 
cut off from the enjoyment of the divine favor. Many up- 



corn:e:i.ius and his houskhoi^d. 105 

right, honorable, benevolent and moral men are living to- 
day in utter rejection of Christ's proffered mercy, and have 
been so living for many years. 

The question for you to consider as responsible beings 
is not, ''What will become of those who have never heard 
gospel, and have therefore never had the opportunity 
to either accept or reject it ?" but, "What will become 
of you, if you die without receiving and obeying the gos- 
pel?'' This is a practical question. This question pre- 
sents a real case, not an imaginary one. This is a personal 
question. It comes home to the heart of each and ev^ery 
one of you and demands an answer. You have heard the 
the gospel for many years. You hear it now. You may 
read its messages of mercy by day, and meditate upon it 
by night. It convicts you of sin, and offers you a Savior. 
What will you do with it? Will you, can you, spurn its 
overtures of love, and turn away from the salvation it 
brings? If so, and you die in this state, you are lost for- 
ever. O, sinner! Think of your own case; consider your 
own responsibility; consult your own interests for time and 
eternity; and may the I^ord lead you into the light and 
knowledge and enjoyment of the truth. 

II. THE MISSION OF THK ANGE^I,. 

(i.) What message did the angel bring? The angel 
said unto him, "Thy prayers and thine alms are gone up 
for a memorial before God. And now send men to Joppa 
and fetch one Simon, who is surnamed Peter." The men 
who were sent said to Peter that Cornelius "was warned 
of God by a holy angel to send for thee into his house, 
and to hear words from thee. " Cornelius represents the 
angel assaying, "Thy prayer is heard, and thine alms are 
had in remembrance in the sight of God. Send, therefore, 
to Joppa, and call unto thee Simon, who is surnamed 
Peter." Peter in rehearsing the matter represents the 



io6 conve^rsion: 

angel as saying, **Send to Joppa and fetch Simon, whose 
surname is Peter, who shall speak unto thee words where- 
by thou shalt be saved, thou and thy house." This ex- 
presses the purpose of Peter's visit to him. 

(2.) In what state, or relation to God was Corne- 
lius when the angel left him? Evidently in the same state 
as before the angel came. The angel did not reveal to 
him another gospel, did not preach to him the gospel al- 
ready revealed, did not speak ''peace unto his soul," or in 
any other way give to him the assurance that his sins were 
forgiven. .Cornelius was still out of Christ, still in his un- 
converted Gentile state, and had yet to hear words where- 
by he and his house might be saved. Angels are not per- 
mitted to preach the gospel to sinners. The Word of Re- 
conciliation was not committed to them but to the apostles; 
and the apostles not angels, were to make it known to all 
nations in order to the obedience of faith. Hence the 
angel simply announced the fact that God was pleased 
with the prayer and the alms of Cornelius, and then di- 
rected him to send for Peter and place himself under 
Peter's instructions. 

(3.) Why then the angel's visit? Simply in the 
absence of other means and agencies, to put Cornelius in 
communication with that apostle whom God had chosen to 
preach the gospel to the Gentiles. This was the forma- 
tive period of the Church, for the establishment of which, 
extraordinary means and agencies were required. The 
gospel plan of salvation had not yet been fully developed 
in relation to the Gentile world. The lyord was gradually 
unfolding its grand truths and principles, as the builders, 
the apostles and their colaborers, needed them. The 
Church as the body of Christ, had not yet come ''unto a 
full-grown man; unto the measure of the stature of the 
fulness of Christ. ' ' Preachers were not found at that 
time as they are now, in every town and village. New 



CORNKIylUS AND HIS HOUSE^HOI^D. I07 

Testaments were not then printed by the million, distribu- 
ted throughout the land, and given to all who were not 
able to buy, as they are now in this country. In the ab- 
sence of such means and agencies, God sent an angel to 
tell Cornelius to send for Peter in order that Peter might 
teach him the way of life. 

But if we ex])ect God to send an angel to us with the 
message of salvation, we will deceive ourselves and gross- 
ly pervert this scriptural incident. We do not need the 
visit of an angel to tell us to send for Peter, or anyone 
else; for in the New Testament we have all the testimony 
of Peter and the other apostles, the teaching of the lyord 
himself, and the completed revelations of the Holy Spirit. 
If men will not receive the words of Jesus, the preaching 
of inspired apostles, and the testimony of the Holy Spirit, 
then they would not receive the message of an angel, or 
the declaration of one who had risen from the dead. If 
an angel sent to a man who did not have the New Testa- 
ment or any part of it, Was not permitted to preach the 
gospel to him, tell him what to do to be saved, or assure 
him of the pardon of his sins, how can we expect God to 
send an angel to us, either visibly or invisibly, to declare 
His will, or speak peace to our souls, when we already 
have in our possession the whole of His revealed will, 
from which we may all learn the way of truth and life? 
Can we expect God to do more for us than He did for Cor- 
nelius, or any one else, even in that age of signs and 
wonders? Not reasonably or with any scriptural assurance. 
Yet God would do more for us than He did for any one 
who was converted under the ministry of the apostles , 
should He bestow upon us the knowledge and enjoyment 
of salvation by means of visions. 

''And when the angel that spake unto him was 
departed, he called two of his household servants, and a 
de vout soldier of them that waited on him continually; 



io8 convejrsion: 

and having rehearsed all things unto them, he sent them 
to Joppa/' 

Like Saul of Tarsus, he '*was not disobedient unto 
the heavenly vision. ' ' He did at once what the Lord 
through the angel commanded him to do, and awaited the 
result. Now it would have saved much time on his part, 
and labor on the part of others, for the angel to have told 
him at once what to do to be saved; but this would not 
have been in accordance with the Lord's way of saving 
men; and the Lord's way is not only the best, but the only 
one that does save. All others are inefficient and delusive. 

Cornelius did not raise any question concerning the es- 
sentiality of any of the Lord's requirements. He did not 
ask why the angel could not tell him at once, and thus 
end the matter. He did not suggest that some one else 
would do just as well as Peter. He did not inquire if God 
could not save him as easily without means as with means. 

What presumptuous trifling with the mercy of God, this 
would have been! It belongs to a speculative, hair-split- 
ting, theorizing, semi-skeptical age, to raise such questions 
as these. Cornelius was just simple enough to send off to 
Joppa for Simon Peter, to hear what he said, and do what 
he commanded; but he was saved, 

III. THK VISION GRANTED TO PKTKR. 

While the messengers of Cornelius were drawing nigh 
unto Joppa on the second day of the journey, Peter went 
out on the house top to pray; and there he had a vision 
which in connection with subsequent events unfolded to 
him the purposes of God with reference to the Gentiles, 
and prepared him to preach the gospel to men of every na- 
tion, and admit them into the enjoyment of all its bless- 
ings without laying on them the burden of observing all 
the requirements of the Mosaic law. In his defense>efore 
the church at Jerusalem the apostle gives the following 



CORNBI.IUS AND HIS HOUSKHOI.D. IO9 

description of this vision: 

'*I was in the city of Joppa praying: and in a trance 
I saw a vision, a certain vessel descending, as it were a 
sheet let down from heaven by four corners; and it came 
even unto me: upon the which when I had fastened my eyes 
I considered, and saw the four-footed beasts of the earth 
and wild beasts and creeping things and fowls of the heaven. 
And I heard also a voice saying unto me. Rise, Peter, 
kill and eat. But I said, not so. Lord; for nothing com- 
mon or unclean hath entered into my mouth. But a voice 
answered the second time out of heaven, What God hath 
cleansed call thou not common. And this was done 
thrice: and all were drawn up again to heaven.^* Acts 
11:5-10. 

The import of this strange vision was gradually un- 
folded to the mind of Peter, and will be fully developed as 
we proceed. 

IV. THE guidance: of THK HOI.Y SPIRIT. 

While Peter was revolving in his own mind the strange 
scene which had been thus presented to his vision, and 
was at an utter loss as to its import, the messengers of Cor- 
nelius appeared at the gate and inquired for Simon whose 
surname was Peter. The Spirit now comes to the relief of 
the perplexed apostle, informs him of the arrival of the 
men who were seeking him, bids him dismiss all doubts 
and go with them, for God had sent them. The Holy 
Spirit, as promised by Jesus to the apostles, was, among 
other things, to guide them into all the truth. This work 
the Spirit did for them, not all at once, but from time to 
time as they needed the knowledge that was communicated 
to them. On the day of Pentecost the Spirit revealed to 
them all that they needed to know at that time in order to 
the exercise of their ministry among the Jewish people. 
As their work progressed the Spirit made known to 



no conversion: 

them what was needed in order to the proper regulation of 
church affairs and the dissemination of the truth. 

But the time had now come when the privileges of the 
gospel were to be offered to men of every race. Hence, an 
additional revelation must be made to Peter, that by him 
it may be made known to the world and bound upon the 
saints. We may learn here how the Spirit works, what 
means and agencies He uses in convicting the world of sin, 
of righteousness, and of judgment. In this case the Spirit 
did not come directly to Cornelius, and in some mysterious 
way enlighten his mind, give rest to his soul, and usher 
him into the kingdom. God in His own wisdom had 
chosen Peter that by his mouth the Gentiles should hear 
the word of the gospel and believe; and the Spirit is now 
preparing him for the accomplishment of this divinely ap- 
pointed work. But this neither robs God of the glory of 
saving the Gentiles nor sets aside the agency of the Holy 
Spirit in convicting them of sin and bringing them into 
the fold of Christ. It was none the less God^s work be- 
cause it was done through the agency of God*s chosen ser- 
vants. *'Thewordof the gospel' ' was none the less the 
Spirit's word than it would have been if the Spirit himself 
had spoken audibly to Cornelius and his friends, or by in- 
spiration had imparted a knowledge of the truth to their 
hearts. The work from the beginning to the end was God's 
work: yet it was accomplished through the agency of the 
apostle and the instrumentality of the truth. 

V. PROVIDENTIAI, KVKNTS. 

The arrival of the messengers, just as Peter awoke out 
of his trance and was meditating on the wonderful vision he 
had seen , shows that God was directing all these events 
to a gracious and glorious end. The statement which was 
made by the messengers of the cause and object of their 
visit, was the first link in the chain of remarkable events 



CORNKI.TUS AND HIS HOUSKHOI.D. Ill 

that gradually unfolded to Peter the full import of the 
vision itself. 

Another providential event we find in the fact that six 
Jewish brethren from Joppa accompanied Peter when he 
went away with the messengers. There would be need 
for these brethren, as we will see farther on, first at Caesa- 
rea and then at Jerusalem. It may have been a wise pre- 
caution on the part of Peter to take them along, but it was 
none the less providential; for neither he nor they knew 
at this time what would occur at Caesarea. The Holy 
Spirit doubtless put it into the hearts of these brethren to 
go with Peter, and as they went they doubtless wondered 
in their minds what would be the issue of this strange 
affair. 

VI. THK AUDIKNCK TO BK ADDRKSSBD. 

While Cornelius was waiting for the arrival of Peter, 
he ''called together his kinsmen and his near friends" that 
they too might hear the word of life. The audience em- 
braced the following classes of persons: (i) Cornelius, 
whose character has already been described; (2)his house- 
hold, including servants; (3) soldiers who had waited on 
him continually, one of whom at least, like himself, was a 
devout man; (4) his kinsmen and his near friends. The 
aggregate of all these must have been a considerable num- 
ber; for it is said that Peter ''went in and found that many 
had come together." Looking around upon this waiting 
assembly the true import of the vision which he had seen 
in Joppa flashed upon the mind of the apostle, and he said 
to them: 

"Ye yourselves know how unlawful a thing it is for a 
man that is a Jew to join himself or come unto one of an- 
other nation; yet unto me hath God shewed that I shall 
not call any man common or unclean; wherefore also I 
came without gainsay when I was sent for. ' ' 



112 CONVKRSION: 

The clean beasts in the vision evidently represented 
the Jews in their former covenant relation with God; the 
unclean beasts just as evidently represented the Gentiles 
in their unconverted relation toward God. The command 
addressed to Peter to kill and eat, and the response to the 
objection showed that all distinction of race had been 
abolished forever, and from this time onward there is to be 
'*no distinction between the Jew and the Greek" so far as 
the blessings of salvation are concerned, for the same Lord 
is I/Ord of all, and is rich unto all that call upon Him." 

Peter now asks for what purpose they have sent for 
him. Cornelius rehearses the matter from the beginning, 
commends Peter for coming and adds: "Now, therefore, 
we are all here present in the sight of God, to hear all 
things that have been commanded thee of the Lord. It is 
evident from the character of the audience, as well as what 
Cornelius here says, that all who were then present, were 
capable of hearing, understanding, believing and obeying 
the gospel; each on his own responsibility. 

VII. THE DISCOURSK OF THE APOSTI.K. 

What a wonderful array of agencies means and in- 
strumentalities is presented to our consideration in the 
preceding portion of the narrative. 

An angel has appeared to Cornelius, delivered a mes- 
sage from God and departed. A wonderful vision has 
been seen by the entranced apostle, and the voice of the 
lyord has been heard uttering a command of strange im- 
port to Peter's Jewish ears. Messengers have been sent 
from Caesarea to Joppa, have delivered their message and 
returned. The Holy Spirit has commanded Peter to go 
with them, doubting nothing, for God has sent them. 
Four days have passed away since the angel had stood be- 
fore Cornelius and announced to him that his prayers and 
his alms had gone up as a memorial before God. Although 



CORNKUUS AND HIS HOUSEHOIvD. II3 

SO many and such wonderful events have occurred, Cor- 
nelius is not yet in Christ, is not yet saved, not yet con- 
verted. He is still as the angel found and left him, only 
a partially enlightened Gentile, out of covenant relation 
with God and Christ, yet devoutly worshiping the God of 
Israel according to the light and knowledge that he en- 
joyed. 

And now the apostle has arrived, the audience is 
waiting with anxious hearts to hear what he may say, and 
the Holy Spirit is present in all his enlightening, quick- 
ening and comforting power, as he always is, where- 
ever the people of God and the gospel of Christ are found. 
Is anything yet needed in order to the conversion of Cor- 
nelius and his friends? There certainly is. The gospel of 
Christ, which is the power of God unto salvation to 
every one that believes, is yet to be preached unto them. 
Peter is yet to speak to them, tell them what they ought 
to do, and declare unto them words whereby they might 
be saved. Plants do not and cannot spring up without 
seed; hence the incorruptible seed, the word of God that 
lives and abides forever, must be deeply implanted within 
their hearts, that they may be begotten to a new life in 
Christ Jesus. All the truly wonderful means and agen- 
cies that have been used up to this time, were employed 
for the purpose of bringing the messenger of Jesus and 
this Gentile audience together, and for the additional 
purpose of preparing the mind of Peter to preach the 
gospel to the Gentiles as he did to the Jews, and opening 
the hearts of the Gentiles to receive the gospel when 
preached to them. Let us now direct our attention to the 
discourse itself. 

"And Peter opened his mouth and said. Of a truth I 
perceive that God is no respecter of persons; but in every 
nation he that feareth Him and worketh righteousnes, is 
acceptable to Him. The word which He sent unto the 



114 conversion: 

children of .Israel, preaching good tidings of peace by 
Jesus Christ (He is Ivord of all), that saying ye yourselves 
know, which was published throughout all Judea, begin- 
ning from Galilee, after the baptism which John preached; 
even Jesus of Nazareth, how that God anointed Him 
with the Holy Spirit and with power; who went about 
doing good, and healing all that were oppressed of the 
devil; for God was with Him. And we are witnesses of 
all things which He did both in the country of the Jews 
and in Jerusalem, whom also they slew; hanging Him on 
a tree. Him God raised up the third day and gave Him 
to be made manifest, not to all the people but unto wit- 
nesses that were chosen before of God; even to us, who did 
eat and drink with Him after He rose from the dead. And 
He charged us to preach unto the people, and to testify 
that this is He who is ordained of God to be the Judge of 
quick and dead. To Him bear all the prophets witness, 
that through His name every one that believeth on Him 
shall receive remission of sins." (Acts 10:34-45.) 

lyike Paul, Peter knew nothing ''save Jesus Christ 
and Him crucified," as the ground of the believer's ac- 
ceptance with God. The sum and substance of his dis- 
course is Jesus of Nazareth, the Anointed of God, in His 
life, death burial, resurrection, and mediation, as the Son 
of God, the Savior of sinners, the I^ord of all, and the 
judge of the living and the dead. Not only the preaching 
of the apostles, but also the testimony of the prophets, 
points to him as the One and the only One through whose 
name believers in Him may receive the remission of sins. 
The apostle brings the whole matter to a decisive test, 
which may be stated thus: Receive Jesus as your Savior, 
and live; or reject him and die. 

The Word of God, as the sword of the Spirit, pierced 
their hearts with the deepest conviction of the Messiahship 
of Jesus, and of their own need of Him as their Savior. The 



CORNKI.IUS AND HIS HOUSKHOI.D. II5 

Word of Truth as the incorruptible seed of the kingdom, 
took possession of their hearts, and begot therein a. living 
and purifying faith. And now God confirms the testimony 
of the apostle ''by signs and wonders and gifts of the Holy 
Spirit. ' ' As the middle wall of partition between the Jews 
and Gentiles had already been broken down by the death 
of Jesus, God now puts forth the hand of His power, and 
sweeps away forever the prejudice, the exclusiveness and 
the hatred that had been accumulating for ages along that 
wall, thus opening up the way for men of every race to 
mingle together and sing the song of redeeming love. 

VIII. THK OUTPOURING OF THK HOI.Y SPIRIT. 

''While Peter yet spake these words, the Holy Spirit 
fell on all them who heard the word. And they of the cir- 
cumcision who believed, were amazed, as many as came 
with Peter, because that on the Gentiles also was poured 
out the gift of the Holy Spirit. ' ' I^et us now in a truth- 
loving spirit endeavof to ascertain what this miraculous 
outpouring of the Holy Spirit did for the Gentiles. Did 
it give them faith in the Lord Jesus Christ? Certainly not, 
according to Peter's understanding of the matter; for he 
said in the conference at Jerusalem, "Brethren ye know 
how that a good while ago God made choice among you, 
that b}^ my mouth the Gentiles should hear the word of 
the gospel, and believe." (Acts 15:7.) It was through 
the testimony of Peter therefore, that they were enabled to 
believe. 

Did this gift of the Holy Spirit purify and cleans e 
their hearts? Peter did not so understand the matter; for 
when he returned to Jerusalem, he said to the brethren 
with reference to this point: — "And God, who knoweth 
the heart, bare them witness, giving them the Holy Spirit, 
even as he did unto us; and he made no distinction be- 
tween us and them cleansing their hearts by faith. '^ It 



Il6 CONVKRSION: 

was by faith then that their hearts were purified or cleansed, 
and not by the miraculous gift of the Holy Spirit; and 
their faith came through the hearing of the gospel by the 
mouth of Peter. 

Did this gift bestow on them the remission of sins? 
Let us see. Peter's discourse was interrupted at this 
statement: — ''To Him bear all the prophets witness, that 
through His name every one that believeth on Him shall 
receive remission of sins. ' ' The remission of sins is an 
act of divine clemency, bestowed on those who are pre- 
pared in heart and life to receive and enjoy it, through the 
name of Jesus, and not through the miraculous gift of the 
Holy Spirit. 

Was this gift then the evidence to each one who re- 
ceived it, that God for Christ's sake had pardoned his sins? 
I think not; for if this special gift is the evidence of par- 
don, then no man now living has that evidence; for no 
man since the days of the apostles has received such a won- 
der-working gift of the Holy Spirit as that which was here 
bestowed on these Gentiles. 

What then was the character of this gift, and what its 
object? The apostle in explaining the matter, when he re- 
turned to Jerusalem, represented it as an event similar to 
that which occurred on the day of Pentecost; and it is wor- 
thy of consideration that this is the only event, among all 
the wonderful things that occurred under the ministry of 
the apostles, that is likened to the outpouring of the Holy 
Spirit on the day of Pentecost. Says Peter, — 

''And as I began to speak, the Holy Spirit fell on 
them, even as on us at the beginning. And I remembered 
the word of the lyord, how that he said, John indeed bap- 
tized with water; but ye shall be baptized with the Holy 
Spirit. If then God gave unto them the like gift as He 
did also unto us, when we believed on the lyord Jesus 
Christ, who was I, that I could withstand God." 



CORNKI.IUS AND HIS HOUSEJHOLD. 1 17 

This settles the character of this gift as the promised 
baptism in the Holy Spirit, now bestowed on the Gentiles, 
as it had been on the Jews at the beginning. I will not 
say that there were no other instances of baptism in the 
Holy Spirit during the apostolic age; but it is simply a 
fact that these two events, the first at Jerusalem, the second 
at Caesarea, are the only events that are characterized by 
the apostle as filling the measure of that baptism in the 
Holy Spirit which was promised first by John and then by 
Jesus. On questions like this, where the Scriptures 
speak, we may speak with the greatest confidence; but 
where they are silent, we should be as silent as the grave. 

As to the object of this gift, it was twofold. First, it 
was a confirmation of the apostle's testimony concerning 
Jesus. Second it was a declaration on the part of God 
Himself that the Gentiles on their own personal faith in 
Jesus and obedience to Him were to be admitted into the 
full participation of all gospel blessings and privileges on 
terms of perfect equality with the Jews. This declaration 
was made once for all. 

In the light of these facts we may see why it was that 
the Holy Spirit fell on them just at this point of time. The 
apostle had reached that point in his discourse, beyjjnd 
which he could not have advanced a single step with the 
concurrence of his Jewish brethren, without this manifes- 
tation of God's approbation and purpose. He had preach- 
ed to them ''Christ Jesus and Him crucified;" he had sum- 
med up all prophetic teaching in the declaration that 
''through His name every one that believeth on Him shall 
receive remission of sins;" and the next step must have 
been, as indeed it was, to command them to be baptized 
in the name of the lyord Jesus Christ. But to the bap- 
tism of uncircumcised Gentiles these Jewish brethren never 
would have consented without this decisive manifestation, 
of God's will in the matter; nor without this manifestation, 



ii8 conve^rsion: 

could Peter ever have satisfied the church at Jerusalem of 
the propriety of his conduct in receiving and associating 
with Gentiles. 

Indeed this is just the use that Peter made of this 
event. On its occurrence, he at once turned to the six 
Jewish brethren who were looking on, doubtless in utter 
astonishment, and said. — ''Can any man forbid the water, 
that these should not be baptized, who have received the 
Holy Spirit as well as we?" Not one of them dared to for- 
bid. God had put forth the hand of His power, had laid 
it on their mouths, and sealed their lips against all ob- 
jections. When Peter was arraigned before the church at 
Jerusalem for going in unto men who were uncircumcised 
and eating with them, he rested his defense on this signal 
expression of God's will. Briefly rehearsing the whole 
matter, when he came to this event he said, — "Who was 
I, that I could withstand God?" which shows that he re- 
garded this gift as the direct expression of God's purpose 
concerning the Gentiles. This statement vindicated Peter, 
and settled the matter; for, ''when they heard these things, 
they held their peace and glorified God, saying. Then to 
the Gentiles also hath God granted repentance unto life." 
Tlj^y now see clearly what they had never seen before, that 
the Gentiles are to enjoy the same privilege that they them- 
selves enjoy of coming to Christ through the means reveal- 
ed in the gospel. 

This miraculous manifestation of God's gracious pur- 
pose with reference to the Gentile world was made there- 
fore once for all. It has never been repeated, and never 
will be, for the best of reasons; there never has been, and 
never can be, any necessity for its repetition. It would be 
as reasonable to expect that a vision similar to that which 
was seen by Peter, will be granted to all preachers who 
may have occasion to enter into a new field of labor, as to 
expect that a gift similar to that which was bestowed on 



CORN^IvIUS AND HIS HOUSE:hOI:.D. II9 

Cornelius, will fall on sinners now in order to their con- 
version. The gift conferred on these Gentiles at this time, 
was not for their benefit only, but for ours also; in a word, 
it was for the benefit of all Gentiles in all subsequent time. 

As the door of faith, which was then and there opened, 
has always remained, and still remains open, we may now 
enter through the same door into the enjoyment of the same 
blessings which were granted to them by this manifesta- 
tion of God's gracious purpose. While our Heavenly Fa- 
ther yet gives the Spirit as a Comforter to all who love and 
serve Him, He does not bestow miraculous gifts on any, 
either before baptism or after baptism, either to make them 
Christians or .because they are Christians. Hence sinners 
who are seeking the way of salvation should not be taught 
to look for such manifestations of the Spirit as were here 
put forth for a special purpose; for such gifts are not prom- 
ised to them. They should be taught to come in through 
the door of faith here opened once for all, seeking the re- 
mission of their sins in God's appointed way through the 
name of the Crucified One. 

Although this gift-bestowing baptism in the Holy 
Spirit was not the evidence or assurance of pardon which 
is for the comfort of all the children of God, it was never- 
theless a witness, a mighty witness, and a convincing wit- 
ness of that which could not have been so well attested by 
any other means. It was a witness to the Gentiles who re- 
ceived it, a witness to Peter and the six Jewish brethreja 
who beheld it, a witness to the church at Jerusalem when 
they heard of it, and a witness to all men who may read 
of it; but a witness of what? It was, and is, and will con- 
tinue to be a witness of the gracious fact that the door of 
gospel mercy has been thrown wide open to men of every 
nation, kindred, tribe, and tongue; and that it will re- 
main invitingly open to all the care-worn and sin-burdened 
sons and daughters of men until the lyord himself shall 



I20 CONVERSION: 

come to open the portals of endless glory. 

IX. THK BAPTISM OP THOSE WHO HAD RECEIVED THE 

HOI.Y SPIRIT. 

It is often said that if men are baptized in the Holy 
Spirit, it is a matter of but little importance whether they 
are baptized in water or not; but Peter acting under the 
direct influence of the Holy Spirit did not reason in this 
way. The Commission under which he was laboring com- 
manded him to teach men, and then to baptize them into 
the name of the Father and of the Son and of the Holy 
Spirit; and the only baptism that he could administer was 
baptism in water. The same commission declares that 
''he that believes and is baptized shall be saved,'' showing 
that it is the believer's duty to obey the Lord in baptism; 
but the only baptism in which any one can render any 
obedience is baptism in water. The apostles were never 
authorized or empowered to baptize any one in the Holy 
Spirit; and no one was ever commanded to be baptized in 
the Holy Spirit. The baptism in the Holy Spirit could be 
administered by the Lord only, as John the Baptist clear- 
ly taught; and it was a promise to the disciples to be en- 
joyed by them whenever the Lord should see fit to bCvStow 
it upon them. The subjects of this promised baptism in 
the Holy Spirit had no agency whatever in receiving it. 
It came to them suddenly and in the case of the Gentiles 
unexpectedly, enabling them to speak with other tongues 
in magnifying God for His wonderful mercy. 

Doubtless the Gentiles were as greatly astonished 
when the Holy Spirit fell on them, as were the six Jewish 
brethren; but their baptism in the Holy Spirit instead of 
releasing them from the obligation to be baptized in water, 
as the Lord had commanded, only increased that obliga- 
tion. The reason now assigned why men need not be 
baptized in water, is the very reason which Peter assigned 



corn:^i.ius and his houskhoi^d. 121 

why these Gentiles should be baptized in water. **Can 
any man forbid the water, that these should not be bap- 
tized, who have received the Holy Spirit as well as we?'' 
Now which will we receive in this matter, the mere in- 
ference of fallible men, or the decision of the inspired 
apostles? As for me I will follow the apostles. No man 
forbidding, no man daring to forbid, — "He commanded 
them to be baptized in the name of Jesus Christ." 

Now when did they receive the assurance that God 
fo'r Christ's sake had taken a*way their sins? When did 
they enter into the personal enjoyment of that redemption 
which we have in Christ Jesus through His blood, even 
the forgiveness of sins? When were they invested with all 
the privileges and blessings found in the Church of God? 
Evidently when they were baptized in the name of Jesus 
Christ. Peter had authoritatively stated that ''through 
His name every one that believeth on Him shall receive 
remission of sins." The state of the case then is this: — 
Believing in Jesus with all the heart, and turning away 
from all sin, when they were baptized in the name of 
Jesus as the Christ, and thus completed their conversion 
or turning to the I^ord, they received the full and free and 
final remission of all past sins not through their baptism, 
nor their faith, nor their repentance, nor their prayers, nor 
through the miraculous gift of the Holy Spirit — but 
through the name, through the blood and through the 
mediation of Jesus as the Christ, the Son of the living 
God. 

Their faith and repentance and baptism, each in its 
own place and all united, simply prepared them for, and 
brought them into the enjoyment of the many blessings 
which God has placed in the kingdom of His Son, the 
first of which is the remission of sins, and all of which are 
procured for us by the death of Jesus, and secured to us 
by His mediation at the right hand of God. Hence they 



122 conversion: 

are said to come to us through His name, and through His 
blood. 

But again, who or what characters, were here baptized? 
Those who received the Holy Spirit. There can not be any 
uncertainty or doubt about this. Those who had received the 
Holy Spirit were the only ones for whom Peter demanded 
the privilege of baptism, and the only ones whom he com- 
manded to be baptized. But who were they who received 
the Holy Spirit? They, and they only, who heard the 
word. lyuke says, *'The Holy Spirit fell on all them who 
heard the word;" and this is equivalent to saying that it 
did not fall on any who did not hear the word. How did 
Peter and the six Jewish brethren know that the Holy 
Spirit had fallen on these Gentiles? '^For they heard 
them speak with tongues, and magnify God." Were they 
all believers in Christ? Unquestionably they were; for Pe- 
ter declares that by his mouth the Gentiles heard the 
word and believed. 

In conclusion I present a brief summary of the whole 
matter. Hearing the word of the gospel, they believed; 
and by this faith their hearts were purified or cleansed. 

But this cleansing of the heart by faith is not the be- 
stowal of the remission of sins, but an indispensable prep- 
aration for the enjoyment of that remission which God 
grants through the name and through the blood of Jesus. 

Their hearts having been cleansed by faith, the Holy 
Spirit fell on them as on the Jewish believers at the begin- 
ning, manifesting beyond all doubt that God had once for 
all opened the door of mercy to the entire Gentile world. 

The door of gospel mercy having thus been opened, they 
were all commanded to be baptized in the name of Jesus 
Christ; and when they werethusbaptized,they certainly en- 
tered into the full enjoyment and participaton of the bless- 
ings, privileges, helps, hopes and comforts, that are found 
in the Church or Body of Christ. 



C0RNKI.1US AND HIS HOUSE:hOI.D. 1 23 

From this time onward there has been no difference 
between the Jew and the Greek in the bestowal on them, 
or enjoyment by them, of divine favors. There is but 
one Lord over all; and He is rich in mercy unto all that 
call upon Him. The gracious decree has gone forth to 
the ends of the earth, and is to go down to the end of time, 
that *' Whosoever shall call upon the name of the Lord 
shall be saved. ' ' Divine mercy is ever pleading for and 
with men, is ever saying, ''Whosoever will, let him take 
the water of life freely. ' ' How deeply the Gentile World 
is indebted to the favor of that day in Caeserea, and how 
vast have been and will be its results. Eternity alone can 
reveal! O sinner! Jew or Gentile, it matters not which, 
that door of mercy stands open before you. The i nvita- 
tion is addressed to you. The Salvation within is pre- 
pared for you. Why not enter in and live forever? 

**Let every mortal ear attend, 

And every heart, rejoice; 
The trumpet of the gospel sounds 

With an inviting voice. 

''Ho! you that pant for living streams. 

And pine away and die. 
Here may you quench your raging thirst 

With springs that never dry. 

"Rivers of love and mercy here 

In a rich ocean join; 
Salvation in abundance flows, 

Like floods of milk and wine. 

"The happy gates of gospel grace 

Stand open night and day; 
And here may men of every race 

Wash all their sins away. ' ' 



Scventb Sermon^ 



THK CONVERSION OF SAUI. OF TARSUS. 



^''Faithful is the sayings a7id worthy of all acceptation^ 
that Christ Jesus came into the world to save sinners^ of 
whom I am the chief, " ( i Tim. i : 15. ) 

Brief as is the history contained in the Acts of Apostles^ 
its twenty-eight chapters covering some thirty years of a 
period crowded with wonderful events, we nevertheless 
find in it three detailed accounts of the conversion of Saul. 
In the ninth chapter lyuke presents his own statement of 
the case, the facts of which he had doubtless learned from 
the apostle himself. In the twenty-second chapter he re- 
cords PauPs defense of himself before the Jewish brethren 
of Jerusalem, and in the twenty-sixth, his defense before 
Agrippa, in each of which the apostle gives a succinct ac- 
count of his own conversion. As each of these accounts 
furnishes us with some facts not mentioned in either of 
the others, we must group them all together, and carefully 
consider all the facts as thus found, in order to a correct 
understanding and fair presentation of the case. 

Although these accounts differ in some respects, there 
is no discrepancy between them with reference to anything 
that constituted any part of Saul's conversion; yet in two 
incidental statements, there is an apparent discrepancy 
which some have endeavored to torture into a direct con- 
tradiction, lyuke says at 9:9, that ''the men that journeyed 
with him stood speechless, hearing the voice but behold- 
ing no man." Paul says, as stated at 22:6: ''And they 
that were with me beheld indeed the light, but they heard 
not the voice of him that spake to me." Both of these 
statements, quoted from the Revised Version^ which is cor- 



SAUI. OF TARSUS. 1 25 

rect because in exact accordance with the original, refer 
unquestionably to the same utterance of the same voice. 
But one voice had spoken, and that was the voice of Jesus. 
It devolves on us then to show how they could hear the 
voice, as Luke says, and at the same time hear not the 
voice that spake to him, as Paul says. I do not regard 
this, however, as by any means a difficult task. 

A careful examination of the context in each case, 
and a candid consideration of the different senses in which 
the word hear is commonly used, will convince all fair 
minds, I think, that there is not even a discrepancy, much 
less a contradiction, between these statements. We our- 
selves often hear, and do not hear, the same voice at the 
same time. We hear in one sense, but do not hear in an- 
other sense; for the word hear, like many others, is used 
in different senses. In some instances it means more than 
it does in others. Its precise meaning in any given case 
is to be determined by its context. We often hear the 
sound of a voice but do not catch the words, or understand 
what the voice says. In the primary sense , we hear the voice. 
In another and quite common sense of the word, we do 
not hear the voice. So it evidently was in this case. The 
voice addressed Saul only. It was audible to his compan- 
ions, as lyuke's statement says. It was intelligible to him 
only, as his own statement clearly implies. '^Hearing 
the voice,'' that is, the sound of the voice. **But they 
heard not the voice of Him that spake tome,'' That is, 
they understood not what Jesus said to Saul. 

An incident in the life of the Savior recorded by John 
(12:28-29), strikingly illustrates this matter, and strongly 
confirms this explanation. When the Father addressed 
the Son, declaring that He had glorified, and would again 
glorify His name, some of the people who stood by said it 
thundered, and others said that an angel had spoken to 
Him. The voice was audible to them, but not intelligible: 



126 conversion: 

and while they heard it in one sense, they did not hear it 
in another. 

The other so-called discrepancy is of less importance, 
if possible, and more easily disposed of than the preced- 
ing. Luke says that *'the men that journeyed with him 
stood speechless;" but Paul says, *'And when we were 
all fallen to the earth, I heard a voice,'' etc. To make 
the alleged discrepancy as sharp as possible, I^uke says 
they stood, and Paul says they all fell down. That both 
of these statements are literally true, I have not a doubt. 
They simply relate to different points of time. Paul 
states what occurred when the great light burst upon them. 
Luke states the attitude of the men while the Lord was 
talking to Saul. Luke does not deny that they all fell 
down at first; nor does Paul deny that they stood while 
the voice was speaking to him. Where then is the contra- 
diction or discrepancy? Saul was commanded to arise and 
stand upon his feet; and it is certainly within the bounds 
of reason to suppose that his companions arose and stood 
also, as they were not at all hurt, and there was nothing 
to prevent them. These apparent discrepancies disposed 
of, I trust satisfactorily, I proceed to open up the subject 
as a case of conversion. 

I. THE CHARACTER OF SAUI. AND HIS REI.ATION TO GOD. 

Paul the apostle has so fully described the character 
of Saul the persecutor, that we will let him relate his own 
history. ''I am a Jew, born in Tarsus of Cilicia, but 
brought up in this city at the feet of Gamaliel, instructed 
according to the strict manner of the law of our fathers, 
being zealous for God. even as ye all are this day, and I 
persecuted this way unto the death, binding and deliver- 
ing unto prisons both men and women. As also the high 
priest doth bear me witness, and all the estate of the 
elders; from whom also I received letters unto the brethren, 



SAUI. OF TARSUS. 1 27 

and journeyed to Damascus, to bring them also that were 
there unto Jerusalem in bonds, for to be punished." (Acts 

22:3-5.) 

On another occasion he said, ''I verily thought with 
myself, that I ought to do many things contrary to the 
name of Jesus of Nazareth. And this I also did in Jerusa- 
lem; and I both shut up many of the saints in prisons, hav- 
ing received authority from the chief priests, and when 
they were put to death, I gave my vote against them. And 
punishing them often times in all the synagogues, I strove 
to make them blaspheme; and being exceedingly mad 
against them, I persecuted them even unto foreign cities. 
(Acts 26:9-11,) 

To the Galatians, 1:13,14, he writes, *'For ye have 
heard of my manner of life in time past in the Jew's re- 
ligion, how that beyond measure I persecuted the Church 
of God, and made havock of it; and I advanced in the 
Jew's religion beyond many of mine- own age among my 
countrymen, being mote exceedingly zealous for the tra- 
dition of my fathers.'' To the Philippians, 3:5,6, he says 
of himself , ''Circumcised the eighth day, of the stock of 
Israel, of the tribe of Benjamin, a Hebrew of the Hebrews; 
as touching the law, a Pharisee; as touching zeal persecu- 
ting the church; as touching the righteousness which is in 
the law, found blameless." In his first letter to Timothy, 
i: 13-16, he represents himself as having been a blasphem- 
er, and a persecutor, and injurious," as the ''chief" of 
sinners and therefore a monument of God's mercy, and 
"example of them who should thereafter believe on Him 
unto eternal life. ' ' 

In these passages we find the character of Saul of 
Tarsus faithfully described and drawn by his own tongue 
and pen long after his conversion. I ask especial attention 
to what the suffering apostle says of his own thoughts and 
purposes, character and conduct, before his conversion. 



128 conversion: 

He was devoted to the religion and traditions of his fathers, 
zealous toward God, blameless as touching the righteous- 
ness which is in the law, and conscientious in the dis- 
charge of what he thought to be his duty; and yet with 
reference to Jesus and His disciples, a blasphemer, a per- 
secutor, and an injurious man. On the one hand, he was 
a deeply religious man, on the other, he was the chief of 
sinners. We learn from these facts that a man may be as 
deeply in earnest in propagating error as in disseminating 
truth; as conscientious in doing wrong as in doing right; 
as zealous in persecuting the church of God as in preaching 
the gospel of Christ. 

These facts utterly explode that prevalent but per- 
nicious idea, that it matters not what a man believes 
or thinks, provided he is sincere. Saul of Tarsus 
Was sincere and conscientious in doing the very 
things that made him the chief of sinners. In this 
he verified a prophetic warning of the Savior: **They 
shall put you out of the synagogues; yea, the hour cometh, 
that whosoever killeth you shall think that he off ere th 
service unto God. ' ' It does matter then what a man 
thinks and believes. Indeed it is a matter of vital im- 
portance. No- amount of sincerity can change error into 
truth, wrong into right, or give to the one the power and 
value of the other. I once saw the body of a sweet little 
babe let down into the cold grave, because her loving 
mother with her own gentle hand had administered a large 
dose of morphine, believing in her heart that it was 
quinine. Poison kills just as surely when thought to be 
food or medicine, as when known to be poison. So error 
misleads and destroys though it may be conscientiously 
believed to be the truth. 

There are many questions, however, with reference to 
which, it does not matter in the least what a man believes, 
or whether he believes anything at all about them; but the 



SAUI. OF TARSUS. I 29 

reason of this is that the questions themselves are of no 
importance whatever, and have no power for good or evil. 
The Bible, however, does not deal in questions of this 
character. It presents matters of vital importance to our 
consideration; and a man's belief with reference to its di- 
vine truths and eternal verities, shapes his conduct, forms 
his character, determines his relation to God, and fixes his 
destiny. 

Again, we learn from these facts concerning Saul's 
life previous to his conversion what gave him the bad pre- 
eminence of being the chief of sinners. It was not indul-* 
gence in gross sins and degrading vices, such as profanity, 
drunkenness, and debauchery; for Saul was not a sinner 
of this kind. Sinners of this class are to a great extent 
without influence. They injure and destroy themselves 
rather than others. Their excesses disgust and repel all 
who have not fallen as low as themselves. It is the man 
of orderly habits, of courteous manners, of learning and 
wit, of position and wealth, who, when an enemy of truth 
and righteousness, wields an immense power for evil. 
Such a man instills the poison of unbelief and immor- 
ality into the hearts of the young and unsuspecting, and 
leads them astray before they are aware of their danger. 
Such a man is of sinners a very chief, as was Saul of 
Tarsus, however honorable he may be in the estimation 
of the world. 

To oppose the gospel of Christ, and to persecute the 
people of God, are the greatest sins in the sight of Heaven 
which puny mortals can commit. He that gets drunk and 
wallows in the mire and filth of the gutters, may plead the 
strength of his depraved appetite as an apology to some 
extent for his vice. He that steals food or raiment for 
himself or family, may plead the want and woe of starv- 
ing and shivering wife and children in extenuation of his 
offense. He that smites his fellow man to death, may 

9 



I30 convKRSion: 

plead the greatness of the provocation and the heat of his 
anger as a palliation of his crime. But the man who op- 
poses the truth and persecutes those who hold it, assails 
the highest and most enduring interests of humanity, de- 
fies the authority of Jehovah, and tramples the blood of 
Jesus under his unhallowed feet. He can have no plea 
but that of ignorant unbelief; and this itself in many in- 
stances is a sin of no small magnitude. 

lyuke gives us a few glimpses of Saul before his con- 
version, in all of which we find him among the enemies of 
the lyord. When Stephen was stoned, ''the witnesses laid 
down their garments at the feet of a young man named 
Saul.'' It is also said that ''Saul was consenting unto his 
death.*' In the persecution that followed the death of 
Stephen, Saul was an active participant. Indeed he 
seemed to have been the prime instigator of the movement, 
and its leader in person. "But Saul laid waste the church, 
entering into every house, and dragging away men and 
women, committed them to prison." In this way he man- 
ifested his zeal toward God and his devotion to the tradi- 
tions of his fathers. 

As a Jew, Saul was already in covenant relation with 
God. He was familiar with all the prophecies that pointed 
to the coming of the Messiah. He longed, like all other 
Jews, for the re-establishment of the throne of David, and 
the world-wide supremacy of the Messiah's kingdom. All 
that was needed then in order to his conversion was to 
convince him of the Messiahship of Jesus, and then tell 
him what to do; for his whole life shows that he was 
always true to his own convictions of truth and duty. 

II. SAUI. CAI,I.e:d to BK an APOSTI.K. 

The chapters in Ads, which contain the history of 
Saul's conversion to Christ, contain also the account of his 
call and commission as the apostle to the Gentiles. Bear- 



SAUI. OF TARSUS. 131 

ing in mind the two-fold character of this history, I will 
endeavor as I proceed with the investigation to distinguish 
clearly between the things that were necessary to consti- 
tute Saul an apostle of Jesus and a witness of his resurrec- 
tion, and the things that belonged strictly to his conver- 
sion. I deem it not amiss to say that we cannot make a 
proper application of this case of conversion to inquiring 
sinners unless we clearly perceive this distinction ourselves, 
and can make it plain to others. 

Saul might have been converted as thousands had 
been before, and as many millions have been since, 
and yet not called to be an apostle; but he could not do 
the work of an apostle until he had received the truth 
himself, turned to the Lord in heart and life, and enjoyed 
the fulness of that divine love and mercy, into the enjoy- 
ment of which he was to invite others. Hence, after he 
had seen the Lord, and had received his commission as 
an apostle, he had still to learn what had been appointed 
for him to do in order to his own personal enjoyment of the 
forgiveness of sins and other gracious blessings which the 
Father has placed in the kingdom of His Son. 

We are now prepared, I trust, to consider an event*, 
the like of which had never occurred before and has never 
occurred since, an event which was in order to the accom- 
plishment of a special and specific object, which object 
could not in the nature of things have been accomplished 
in any other way. 

III. JKSUS HIMSKI.F APPBARS TO SAUIv. 

Luke gives the following account of this wonderful 
event: ' 'But Saul yet breathing threatening and slaughter 
against the disciples of the Lord, went unto the high 
priest and asked of him letters to Damascus unto the syna- 
gogues, that if he found any that were of the way, whether 
men or women, he might bring them bound to Jerusalem. 



132 conversion: 

And as he journeyed it came to pass that he drew nigh 
unto Damascus; and suddenly there shone round about 
him a light out of heaven; and he fell upon the earth, and 
heard a voice saying unto him, 'Saul, Saul, why perse- 
cutest thou me? And he said. Who art thou. Lord? And 
He said, I am J(?sus whom thou persecutest; but rise and 
enter into the city and it shall be told thee what thou must 
do/^ (Acts 9:1-16.) 

At Jerusalem (Acts 22:4-8), and before Agrippa 
(Acts 26: 12-15), Paul himself gave substantially the same 
account, adding that the voice spoke to him in the Hebrew 
tongue. 

Now, for what purpose did Jesus thus visibly and 
audibly appear to Saul of Tarsus? Especial attention is 
invited to this question. Was it simply and solely to con- 
vert and save him? If it was, then the Lord did that for 
the conversion and salvation of Saul which He has never 
done for any other mortal on earth. I think it may be 
safely said, that if the conversion or personal salvation of 
Saul had been the only object in view, the Lord would 
never have appeared to him as He did. But to settle the 
matter in the shortest way, I appeal at once to the express 
statement of the Lord Himself; for He certainly knew for 
what purpose He appeared to Saul. To the prostrate per- 
secutor He said: ''But arise and stand upon thy feet; for to 
this end have I appeared unto thee, to appoint thee a min- 
ister and a witness both of the things wherein I will appear 
unto thee; delivering thee from the people, and from the 
Gentiles, unto whom I send thee, to open their eyes that 
they may turn from darkness to light, and from the power 
of Satan unto God, that they may receive remission of sins 
and an inheritance among them that are sanctified by faith 
in me. (Alts 26: 16-18.) 

Can any thing be plainer or more definite than this 
positive declaration of the Lord himself? It was to make 



SAUI. OF TARI'US. I33 

Saul a Minister and a Witness of His resurrection that 
Jesus thus appeared to him; and here He gave to Saul his 
commission as the apostle to the Gentiles. Three days after 
this, Jesus repeated this purpose to Ananias, as we learn 
from Acts 9: 15-16, — *'But the Lord said unto him, Go thy 
way; for he is a chosen vessel unto me; to bear my name 
before the Gentiles and kings, and the children of Israel, 
for I will show him how many things he must suffer for 
my name's sake." This purpose was again repeated by 
Ananias to Saul, as we learn from Acts 25: 14, 15, — ''And 
he said. The God of our fathers has appointed thee to 
know His will, and to see the Righteous One, and to hear a 
voice from His mouth. For thou shalt be a witness for 
Him unto all men of what thou hast seen and heard." 

That Saul might be constituted an apostle to the Gen- 
tiles, and made a witness of the resurrection of Jesus, it 
was necessary that he should see the lyord with his own 
eyes and hear Him speak with his own ears; for a witness 
can testify to that only which he himself has seen and 
heard. This is plainly and forcibly stated by Ananias in 
explanation of the Irord's visible and audible appearance 
to Saul; and to this event in his life did Paul ever after- 
ward appeal in proof of his apostleship and in support of 
his authority. ''Am I not an apostle? Have I not seen 
Jesus our lyord?" "And last of all, he appeared to me 
also.'' 

To see the Lord and hear His voice, as Saul of Tarsus 
saw and heard Him, is a miraculous event that is not es- 
sential to the conversion of sinners; for if it is, it follows 
that Saul was the last sinner that has ever been converted 
since the Lord ascended up on high, and indeed the only 
one, for he is the last and only one to whom the Lord ever 
thus appeared. All then who are looking for visions and 
listening for voices similar to this vision and voice, are la- 
boring under a mischievous delusion. As Saul of Tarsus 



134 conv:e)rsion: 

was the last witness chosen, and the last apostle called by 
the Savior, so he was the last one on earth to see the Lord 
in His own proper person, and hear the voice of His 
mouth. 

IV. SAUI^'S PKNITKNT INQUIRY. 

^'And I said, What shall I do, Lord? And the Lord 
said unto me, Arise and go to DamavScus; and there it 
shall be told thee of all things which are appointed for thee 
todo.^' 

What a revolution has now taken place in the heart 
of Saul of Tarsus! All his thoughts concerning Jesus are 
changed, his purposes are changed, his affections are 
changed, the enmity of his heart is slain, adoration 
takes the place of blasphemy, and the fiery persecutor 
breathing out threatening and slaughter is now an humble 
suppliant at the feet of Jesus. What has produced this 
marvelous change? Evidently the heartfelt conviction that 
Jesus of Nazareth whose very name he had blasphemed 
was in deed and in truth the Christ, the Son of God, and 
the Savior of sinners. But what produced this conviction? 
Not the biilliant light that shone around him, nor the 
voice which he at first heard, saying, *'Saul, Saul why 
persecutest thou me?" although the one arrested his prog- 
ress, and the other demanded his attention. Though smit- 
ten to the earth and overwhelmed with wonder and fear, 
he is still ignorant of the purport of the vision, and knows 
not who it is that thus addresses him. In his fear and 
wonder he now inquires, ''Who art thou. Lord?" and the 
voice replies, ''I am Jesus of Nazareth whom thou per- 
secutest." 

This, under all the circumstances, was a proclamation 
of the gospel in all its fulness and power. Saul knew that 
Jesus of Nazareth claimed to be the Messiah, and on this 
account had been put to death. He knew that the disci- 



SAUI. OF TARSUS. 1 35 

pies of Jesus claimed that He had risen from the dead, and 
had been exalted by the right of God; and on this account 
he was now following them with hostile intent to a strange 
city. And now he sees One shining with a glory that 
dims the luster of the noonday sun, and hears that One 
say, ^'I am Jesus of Nazareth whom you are persecuting." 
Never was such a sermon preached on earth before, and 
never has such a sermon been preached on earth since. 
It did not simply declare, but demonstrated the resur- 
rection of Jesus and His exaltation by the right hand of 
God. It did not simply declare, but demonstrated His su- 
preme divinity and mediatorial reign. 

'*I am Jesus of Nazareth whom you are persecuting,'* 
was the sword-thrust that pierced the heart of Saul with 
conviction of his own sin, and begat in him a living, all- 
controlling faith in Jesus as the Son of God. It was this 
which drew from his heart the penitent cry, ''What shall 
I do, I^ord?" This was the question of a believing mind 
seeking for light and knowledge. This was the cry of a 
broken heart, asking for mercy and hope. How accept- 
able this must have been in the sight of God; and yet, 
strange as it may seem, the Lord did not directly answer 
this question by telling Saul what to do. He did not then 
grant to him the forgiveness of sins, speak peace to his 
soul, or give to him the assurance of his acceptance with 
God. It was not for this purpose that Jesus appeared unto 
him in so wonderful a manner; but, as we have already 
learned, to make him a minister and a witness of what he 
had seen and heard. 

Having done for Saul what he came to do, the Savior 
says to him, * 'Arise, and go into Damascus; and there it 
shall be told thee of all things which are appointed for thee 
to do. ' ' From this we learn three things of great practi- 
cal importance: (i.) There was something for Saul yet 
to do in order to his own personal enjoyment of the for- 



136 convejrsion: 

giveness of sin; (2.) All things that lie or any other sin- 
cere seeker of pardon is required to do, have already been 
appointed in the wisdom of God and revealed in the gospel 
of Christ; (3) These things Saul, and all others must 
learn, not directly from the Savior himself by means of a 
new revelation, but from those to whom the Savior has 
committed them, and by whom they were to be **made 
known to all nations for the obedience of faith/' Having 
given to Saul this direction which was so full of meaning, 
the Lord withdrew His personal presence, and left him an 
inquiring, believing, penitent man, subdued, but yet in an 
unpardoned state so far at least as his own personal ex- 
perience was concerned, 

V. THB ANSWKR TO SAUI^'S INQUIRY. 

Saul inquires, **What shall I do?" The lyord replies, 
**Go into Damascus, and there it shall be told thee." 
When was he told, what was he told, and by whom was 
he told? Let the record answer. 

**And when I could not see for the glory of that light, 
being led by the hand of them that were with me, I came 
into Damascus. And one Ananias, a devout man accord- 
ing to the law, well reported by all the Jews that dwelt 
there, came unto me, and standing by me said unto me. 
Brother Saul, receive thy sight. And in that very hour 
I looked up on Him. And he said. The God of our fathers 
has appointed thee to know His will, and to see the 
Righteous One, and to hear a voice from His mouth. For 
thou shalt be a witness for Him unto all fnen of what thou 
hast seen and heard. And now why tarriest thou? Arise 
and be baptized, and wash away thy sins, calling on His 
name." Acts 22: 11-16. 

lyuke in his account of the matter. Acts 9:8-18, states 
that Saul was three days without sight, and that during 
this time he neither ate nor drank. He also informs us 



SAUI. OF TARSUS. 137 

that tlie Ivord appeared to Ananias in a vision, commanded 
him to go and inquire for Saul, and added, ''For behold 
he prayeth." By this vision the fears of Ananias were re- 
moved, and he was enabled to do for the penitent Saul 
what Peter by another and very different vision was en- 
abled to do for the truth-seeking Cornelius. This is the 
only instance on record in which any one was kept ia wait- 
ing even for an hour after asking in earnest, ''What shall 
I do?" The reason of this will clearly appear, I think, in 
the sequel. 

The intervening time was spent by Saul in the most 
becoming and profitable manner, that is in fasting and 
prayer. What passed through his mind during these three 
days can only be a matter of conjecture. I doubt not that 
he reviewed his past life in the deepest humiliation and 
sorrow, reflected with wonder and awe on the glorious 
vision which had so suddenly burst upon him, and con- 
templated with fear and trembling the unparalleled work 
to which he had been called. At length the messenger of 
the Lord whom he had already seen in a vision stands be- 
fore him in person and at once states the purpose for which 
he had been sent to him. 

The first object of his visit was that Saul might re- 
ceive his sight. This would be to him conclusive evidence 
that Ananias was the special messenger of Jesus to tell him 
what to do. So when Ananias put his hands on him and ad- 
dressed him, ' 'straightway there fell from his eyes as it were 
scales, and he received his sight. " This falling of scales 
pertains wholly to the restoration of his natural sight! He 
had been as blind as if impenetrable scales had covered 
his eyes, and now he receives his sight as suddenly as if 
scales had literally fallen from his eyes. The efforts 
that are sometimes made to spiritualize this event 
are fanciful and mystical in the extreme. The second 
object of his visit was that Saul might be filled with the 



138 conversion: 

Holy Spirit. This was simply stated by Ananias. That it 
was fulfilled, we most confidently believe. When it was 
done, or how it was done, we know not. As not a word is 
said either by lyuke or Paul on these points, I dare not 
venture even a conjecture. Both the promise and its ful- 
filment must have included all the gifts necessary to 
discharge all the functions of an apostle; for we are assur- 
ed that in no gift did he come behind any of the apostles. 
The third object of this visit was that Saul might learn 
from Ananias the things appointed for him to do. 
This was not mentioned by Ananias himself, but had 
been stated emphatically by the lyord. 

Up to this time Saul has been, and still is, a seeker of 
peace and pardon. He has seen the Lord, has been com- 
missioned as an apostle, has received his sight again, has 
been assured that he is to be filled with the Holy Spirit; 
but he is still an unpardoned man. In this statement, I do 
not refer to what had taken place in the mind of God, but 
to that assurance which Saul did not then have, but was 
soon to have in his own heart. For aught I know to the 
contrary, he may have been pardoned in the mind of God, 
at least in purpose, when Jesus appeared to him, but, if so, 
he himself had not yet entered into the personal realization 
and enjoyment of this blessing. He has yet to receive the 
assurance of forgiveness. He has yet to be publicly and 
formally restored to the enjoyment of God's favor accord- 
ing to the organic law of the kingdom. I do not see how 
any man with the inspired record before him can deny that 
this is a true statement of the case, 

But Ananias with the love of God in his heart, and 
the word of the Lord on his tongue, now stands ready to 
give to Saul the needed instruction, in order that he may 
enter into the full enjoyment of that peace and comfort 
which are found only in the Lord Jesus Christ. Divinely 
guided, He wisely adapts his admonition to Saul's present 



SAUI. OF TARSUS. 139 

condition in a spiritual point of view. He does not ex- 
hort him to believe on the lyord Jesus Christ; for Saul 
already believed with all his heart. He does not command 
Ijim to repent of his sins; for Saul was already as deeply 
penitent as a mortal could be. He does not beseech him 
to pray; for Saul had been praying for three days with all 
the fervor of his soul. He does not tell himato wait for 
the lyord's good time; for the Lord's good time was already 
at hand. The very point of time has now been reached 
when Saul's conversion is to be consummated by an act of 
submission to the authority of the Lord Jesus Christ, for 
which submission the experience of the preceeding three 
days has prepared him in heart and life. Recognizing 
therefore his faith, his repentance, his prayers, as all well 
pleasing in the sight of God, Ananias speaking for the 
Lord says to him, *'Why tarriest thou? Arise, and be 
baptized, and wash away thy sins, calling on His name." 
Here he received the promised answer to his penitent cry, 
''What shall I do. Lord?'.' In heartfelt submission to this 
divine requirement, he realizes his own personal expe- 
rience the assurance of forgiveness, and entered into that 
joy and comfort of the Holy Spirit promised to all who be- 
lieve in and obey our Lord and Savior Jesus Christ. 

But did the water of baptism actuallj' wash away his 
sins? By no means. It is the blood of Jesus that cleanseth 
from all sin. Was it through baptism as the source that 
pardon was received? Not at all. It is through the name 
of Jesus, as the prophets testify and the apostles preach, 
that ''whosoever believeth on him shall receive remission 
of sins." But this blessing of forgiveness and comfort is in 
Christ and not out of Christ, "in whom" says Paul, "we 
have our redemption through His blood, the forgiveness of 
our tresspasses, according to the riches of his grace." 
(Eph. 1:4). Not faith, nor repentance, nor baptism, nor 
prayer, nor all combined, can remove the guilt or remit 



140 conversion: 

the penalty of sin. It is God who forgives and justifies; 
and this He does through the mediation of Jesus whose 
blood cleanses the trusting soul of its guilt. It is 
God who by an act of executive clemency and of di\^ne 
mercy remits the penalty incurred by transgression. 

But the man himself must be prepared for the enjoy- 
ment of the divine favor before he can realize it in his own 
experience. Hence faith, repentance, and baptism, are 
all required of him as means of preparation and conditions 
of enjoyment. By faith in Jesus, the heart is purified; by 
repentance toward God, the life is renewed; by baptism 
into the name of the Father and of the Son and of the Holy 
Spirit, the state or relation is changed; and thus the man 
in his entire being is brought into actual participation of 
all the blessings found in the Church of God — blessings 
purchased for us by the blood of the Son, bestowed upon 
us by the grace of the Father, and sealed to us by the com- 
fort of the Holy Spirit. Thus Saul of Tarsus was pre- 
pared for the enjoyment of these blessings, and thus he en- 
tered into the actual participation of them in his own ex- 
perience. 

With respect to these means and conditions, his con- 
version constitutes no exception to the Rule of Conversion 
which is given in the Commission, The same things were re- 
quired of him which were required of all others. In faith, in 
repentance, in baptism, he turned to the Lord, calling on His 
Name; and this voluntary response to the call of mercy con- 
stituted his conversion in the scriptural import of the term. 
His course in this respect furnishes a shining example that 
should be heartily followed by all who are seeking the 
way of life and peace. 

But after all that may be said, or can be said, was not 
SauPs conversion a miraculous event? The answer to this 
will depend on the answer given to the question itself. If 
the question is understood as referring to the manner in 



SAUI. OF I^ARSUS. 141 

which, or the agency by which, the fundamental truth 
that Jesus is the Christ, the Son of God, the Savior of sin- 
ners, and the I^ord of glory, was brought to bear on the 
mind of Saul, the answer must be that in this respect it 
was unquestionably miraculous. The light that shone 
around him and arrested his journey was a miraculous 
light. The voice that addressed him and held his atten- 
tion was a miraculous voice. And while the express pur- 
pose of Jesus in thus appearing to Saul was to make him a 
minister and a witness, the accomplishment of this object 
necessarily accomplished another which was the main 
cause of Saul's conversion. In seeing that **Righteous 
One,'' and in hearing * 'a voice from His mouth," Saul 
was convinced of the Messiahship of Jesus, of His resur- 
rection, of His exaltation, and His supreme Lordship — the 
fundamental facts of the gospel which all must believe in 
order to their own salvation, all of which were embodied 
in the heart-piercing declaration, ''I am Jesus of Naz- 
areth whom you are persecuting." In a word, the gos- 
pel was preached to Saul by Jesus himself. In this re- 
spect, his conversion is unlike any other that has occurred 
since Jesus was exalted by the right hand of God; and we 
have no reason to expect that the like of it in this respect 
will ever occur again. Therefore as to the manner in 
which the gospel was preached to Saul, his case is not, 
and never has been an example to any one. 

But the question may look in another direction. It may 
refer to the change that took place in the views, purposes, 
desires, and conduct of Saul himself; and that is the prac- 
tical side of the question, the side which personally con- 
cerns each one of us. Was it miraculous for Saul to be- 
lieve on Jesus after he had seen Him and heard Him? 
Was it miraculous for him to repent of all his blasphemies 
and persecutions after so wonderful a manifestation of di- 
vine mercy towards himself? Was it miraculous for him 



142 CONVKRSION: 

to be baptized in obedience to the lyord of heaven and 
earth? If these things were miraculous, then Saul him- 
self performed three miracles in his own conversion, and 
so does every sinner who turns to the lyord in faith, re- 
pentance, and baptism, as Saul did. If conversion is turn- 
ing to the lyord as the Scriptures clearly teach, and if men 
turn to the I^ord in receiving the truth, turning away from 
sin, and submitting to the authority of Jesus, then Saul's 
conversion was not miraculous, and is, and ever will be, 
a striking example to all who are seeking the Savior. 

What mean these three days of fasting and prayer? 
They mean that Saul is to have the opportunity to give 
himself deliberately in heart and life to the Lord who had 
called him in love and mercy. Jesus had appeared to him 
in overwhelming power and majesty, demonstrating His 
resurrection and exaltation; and had called him to the 
widest field of labor ever given to a mortal. But he did 
not seize Saul as he stood trembling and awe-stricken be- 
fore Him and by an irresistible power thrust him into the 
kingdom and thus bestow its blessings on a mere pas- 
sive and irresponsible recipient. **Thy people shall be 
willing in the day of thy power," sang David concerning 
the Messiah. Hence Saul must have time to meditate upon 
this matter that he may accept the offered mercy, and 
enter willingly on the great work to which he had been 
called. He must have time to collect his thoughts, that he 
may yield an understanding and loving obedience to his 
I^ord and Savior. Therefore the irresistible power that 
had arrested and detained him was withdrawn as soon as 
he was directed to go into the city, and there learn what 
was appointed for him to do. And when Ananias came and 
stood before him, he was prepared, in view of all that it 
involved, to give his heart and devote his life to the God 
who created, and to the Savior who redeemed him. Years 
afterward in rehearsing the matter, he said to king Aggrip- 



SAUI. OF TARSUS. 143 

pa, ^* Wherefore, I was not disobedient to the heavenly 
vision.'' This shows conclusively that he was not irresis- 
tibly forced either to turn to the Lord or enter on the work 
of an apostle. Had he refused to do either he would cer- 
tainly have been lost, just as you will be lost, if you reject 
the overtures of mercy. A necessity was laid upon him, 
but it was the necessity of obligation or duty; hence he 
ever afterward felt, *'Woe is unto me, if I preach not the 
gospel.'' (I Cor. 9:16.) 

By the supernatural light that shone around him he 
was smitten with blindness; but this was only for a short 
time. His mental eye, however, was not dimmed, nor 
was his spiritual perception in the least degree blunted. 
On the contrary, both were evidently quickened to the ut- 
most extent of their capacity. The light that shone around 
Saul was never intended to blind any other mortal even 
physically, much less mentally and spiritually; but many, 
I fear have so blinded themselves by it, or permitted others 
to so blind them, that they can not distinguish between 
the calling of an apostle by the lyord, and the turning of a 
sinner to the lyord — between the proclamation of the 
gospel by Jesus in person and the voluntary submission of 
a believing, penitent, praying soul to the authority of 
Jesus after three days of meditation, fasting and prayer. 
The gospel preached by Jesus to Saul was not a new gospel, 
either in whole or part. It was the gospel of His life and 
death, burial and resurrection, exaltation and mediation — 
the gospel of the commission and the day of Pentecost — 
the gospel which went forth to all nations in order to the 
obedience of faith — the gospel which is the power of God 
unto salvation to every one that believes. In believing 
and obeying this gospel, Saul of Tarsus turned to the Lord, 
became a new creature, and was delivered from the power 
of darkness and translated into the kingdom of God's dear 
Son; and was thus saved from sin and made an heir of 



144 convejrsion: 

eternal life. 

And now in conclusion, a word to the unconverted. 
The Lord will never descend in person to preach, the 
gospel to you. It is not at all necessary for Him to do 
this in order to your salvation. All the means and agen- 
cies which are essential to your salvation are at hand. 
The word is nigh you, even in your mouth and your heart 
— the word of faith, the word of salvation, which was 
preached by the apostles, and confirmed by the Holy 
Spirit. To this Word of Faith you always have access. It 
has the same power now which it had in the days of the 
apostles. It assures you that ''Whosoever shall call upon 
the name of the Lord shall be saved. ' ' Through the 
agencies established by Him, the Savior is constantly press- 
ing this gospel on the consideration of your hearts. In it 
and through it. He offers you an interest in all the bless- 
ings secured by His sacrificial death and mediatorial reign. 
Will you not then like Saul of Tarsus, embrace this mes- 
sage of mercy with all your heart, turn away from the 
world and all its allurements, give yourself to Jesus and 
live forever? 

''Come to Jesus! He will save you, 

Though your sins as crimson glow; 
If you give your heart to Jesus, 

He will make them white as snow. * ' 

"Come to Jesus! do not tarry. 

Enter in at mercy's gate; 
Oh, delay not till the morrow. 

Lest thy coming be too late.'* 

"Come to Jesus, dying sinner! 

Other Savior there is none; 
He will share with you His glory, 

When your pilgrimage is done. ' ' 



jeigbtb Sermon^ 



ThK CONVKRSION of THK SAMARITANS, AND THK CAS:^ 
OF SIMON THK SORCERER. ActS 8:4-24. 



I. The DISSEMINATION OF THE TRUTH BY THE DIS- 
PERSION OF THE SAINTS. 

' ' They therefore that were scattered abroad went about 
preaching the Word, ^ ' How short sighted are the children 
of men! When the unbelieving Jews had succeeded for a 
time in breaking up the church at Jerusalem and dispers- 
ing its members, they doubtless thought they had utterly 
destroyed the cause of Christ in its very infancy; when in 
fact they had only given it a new impetus that would has- 
ten its spread throughout Judea, and also introduce it into 
the regions beyond. The apostles, not fearing what men 
could do unto them, remained in the city to carry on the 
work there, and bring others into the fold of Christ; while 
the dispersed disciples carried the light of gospel truth 
wherever they went, and announced the glad tidings of 
salvation through the resurrection of Jesus to all who 
would hear them. The hand of the I^ord was with them, 
a great multitude believed and turned to the Lord, and 
churches were planted all over Judea and Samaria. 

It is highly probable that the disciples themselves re- 
garded this storm of persecution as the greatest calamity 
that could have befallen them or the Church, and they 
doubtless turned away from their beloved city and sacred 
temple with heavy hearts and tearful eyes; yet the lyord 
was' leading them in a way they knew not of, and opening 
to them fields of greater usefulness than Jerusalem with all 
its sacred associations could ever have offered to them. 
Thus the Scripture was fulfilled which says, — "Surely the 
wrath of men shall praise thee: the remainder of wrath 

10 



146 conversion: 

shalt thou restrain." To the waves of human passion and 
Satanic malice, as well as to the sea, Jehovah says,-' 'Hith- 
erto shalt thou come, but no farther; and here shall thy 

proud waves be stayed. ' ' 

The Church of God has no center on earth, and is not 

confined to any particular locality. The inhabited parts 
of the earth furnish the fields in which it labors and lives. 
It is always well with any church when the people of God 
are faithful to the high trust committed to them. All 
along the ages we see churches through various causes dy- 
ing out in one region, yet at the same time, or soon after- 
ward, we see other churches springing up in other re- 
gions with all the vigor and zeal of the first churches. It 
is a sad thing indeed, when churches die through the un- 
faithfulness of their members; but it is a matter of little im- 
portance comparatively for local churches to be broken up 
through the removal or dispersion of their members, pro- 
vided the members themselves remain faithful, as it is only 
a change of one field of labor for another. It is true that 
in cases of this kind much is lost to the communities in 
which these churches were located; but as more is often 
gained in other communities than is lost in these, the 
Church as a whole does not suffer, but may be the gainer. 
And whenever the disciples of Jesus are driven out of any 
country, it is the country itself that suffers an irreparable 

loss, and not the Church. 

Instead then of clinging in our affections to places, let 

us endeavor to stir up the people of God to an unremit- 
ting fidelity, that, wherever they may go, they may carry 
with them the light of the gospel; and that under what- 
ever circumstances they may be placed, they will labor for 
the conversion of sinners and the edification of saints. 

II. ThB PRKA.CHING OF PHII^IP. 

''And Philip went down to the city of Samaria, and 
proclaimed unto them the Christ. ' ' This statement pre- 



THE SAMARITANS. I47 

sents both the agency of the preacher and the instrumen- 
tality of the truth. But in considering these means of con- 
version, we must not overlook the agency of the Holy 
Spirit. Philip was one of the seven described in the sixth 
chapter of Acts as ''full of the Spirit and of wisdom," and 
when he spoke in the name of Jesus, he was evidently in- 
spired. In addition to this the miracles that he performed 
were wrought through the power of the Holy Spirit. 

The Spirit, however did not directly reveal the truth 
to the Samaritans, but addressed them through Philip, and 
thus brought the converting power of God to bear on their 
hearts and lives. In preaching unto them Jesus as the 
Christ, Philip necessarily unfolded and explained to them 
the whole plan of salvation so far at least as it relates to 
the conversion of sinners; and doubtless he set before them 
the Christian life, and the glory that is to be revealed 
when the I^ord comes. 

To preach Jesus as the Christ is to preach the gospel 
in all its fulness and finality, as it relates both to the sin- 
ner and the saint. In relation to the Christ personally, 
the following points are necessarily embraced: 

(i.) His divine nature; 

(2.) His ofl&cial character; 

(3.) His sacrificial death; 

(4.) His burial and resurrection; 

(5.) His exaltation and intercession; 

(6.) His supreme I/Ordship; 

(7.) His judicial return. 

Thus Peter preached the Christ to the Jews at Jerusa- 
lem, and to the Gentiles at Csesarea. Thus Paul preached 
the Christ to the Greeks and the Romans, to the learned 
and the unlearned, to the bond and the free. And thus 
Philip preached the Christ to the Samaritans and to the 
Ethiopian treasurer. Hence, to preach Jesus as the Christ 
in the scriptural import of this expression, is to cover the 



148 conversion: 

whole ground of human salvation, including all that God 
has done for man in connection with all things that are 
appointed for man himself to do. 

III. THE HEKD GIVKN TO THE THINGS SPOKKN. 

"And the multitude gave heed with one accord to the 
things that were spoken by Philip, when they heard, and 
saw the signs which he did. For from many of those who 
had unclean spirits, they came out, crying with a loud 
voice: And many that were palsied, and that were lame, 
were healed. And there was much joy in that city.'* The 
first statement in this passage brings into prominent view 
the agency of sinners in their own conversion. As clearly 
shown in previous discourses, conversion is a turning of 
the sinner himself from the love and practice of sin to the 
love and service of God. Man is not wholly passive even 
in being born again. It is true that God himself begets, 
quickens, or makes alive. It is also true that He does this 
''with the word of truth;" and this Word of Truth the sin- 
ner himself must receive. This he does in the voluntary 
exercise of those powers of mind or heart with which God 
has endowed him. 

''Whosoever believeth that Jesus is the Christ is be- 
gotten of God," says John; but "he that belie veth not shall 
be condemned, "says the Savior. Men can not be born again 
in unbelief, in impenitence, or in disobedience. And as 
man himself must believe, must repent, must obey the 
lyord, it follows conclusively that he has an agency, an im- 
portant agency, an indispensable agency, in his own re- 
generation, conversion, and salvation. There is not an 
instance on record in which any man was ever born again, 
converted, or saved, without his own knowledge, or against 
his own consent. 

The preaching of the gospel in any community, im- 



Tim SAMARITANS. 1 49 

poses a heavy responsibility on all who hear it, and also on 
all who have the opportunity to hear it, but refuse or 
neglect to do so. Whenever the gospel is preached to 
men, the means of salvation are brought within their own 
reach, and urged upon them for acceptance, and, if they 
are not saved, the failure is wholly on their part. Those 
who reject the gospel or simply neglect to receive and obey 
it, do, by this their voluntary action or course of life, put 
away from themselves the means of their own salvation. 
They are not converted because they will not turn to the 
Lord. They are not born again, because they will not re- 
ceive the word of truth which God uses to beget men to a 
new life. They are not saved because they refuse to be 
saved in the Lord's way; and they can not be saved in any 
other way. 

' The Samaritans realized the responsibility imposed on 
them by the preaching of Philip. The gospel came to them 
claiming to be a message of love and mercy, and the last 
that would be offered to the human family. It came to 
them offering pardon for the past, peace for the present, 
and hope for the future. It was therefore due to them- 
selves, due to Philip, and above all due to God, that they 
should examine this matter with a sincerity aad earnest- 
ness befitting the great interests that were involved. 
Hence they gave heed to the things that were spoken by 
Philip, and closely observed the miracles that were wrought 
by him through the power of the Holy Spirit in confirma- 
tion of all that he testified concerning Jesus. 

It is said that the Bereans were more noble than the 
Thessalonians '4n that they received the word in all readi- 
ness of mind, examining the Scriptures daily, whether 
these things were so. ' ' The result was that many of them 
believed. On the other hand, those who would not hear, 
or hearing would not investigate the matter, did not believe. 
The Samaritans, like the Bereans, acted the nobler part, 



I50 conversion: 

and were therefore made to rejoice in what they saw and 
heard. 

IV. TH E CHARACTER AND INFI.UENCE OF SIMON. 

''But there was a certain man, Simon by name, who 
beforetime in the city used sorcery, and amazed the people 
of Samaria giving out that himself was some great one; to 
whom they all gave heed from the least to the greatest, 
saying, This man is that power of God which is called 
Great. And they gave heed to him, because that of long 
time he had amazed them with his sorceries. ' ' Simon was 
simply a shrewd impostor. By his cunning tricks and 
magical arts, he had completely bewildered the minds of 
the Samaritans, and had caused them to think that he was 
possessed of some supernatural power. In this way he 
had acquired great influence over them all. 

When the people of any community have not the truth, 
or having the truth reject it, they are almost always ready 
to receive any delusion, however absurd or monstrous it 
may be. The Mormon delusion is an example on a large 
scale in our own time and country. Almost any mounte- 
bank who may come along, however gross and ignorant he 
may be, can gain a following. It is not then a matter of 
astonishment, that the Samaritans were deluded by the 
arts of Simon. The same thing could be repeated on a 
large scale in many cities of the present day. 

V. THE SAMARITANS RECEIVED AND OBEYED THE 
GOSPEI.. 

''But when they believed Philip preaching good tid- 
ings concerning the kingdom of God and the name of Jesus 
Christ they were baptized, both men and women." Here 
we have an example of the power of truth. Although 
Simon had for a long time held undisputed sway over their 
minds by his pretended sorceries, yet they were soon con- 
vinced of the truth of the gospel by what they saw and 



THK SAMARII'ANS. 151 

heard. Magic arts and sleight-of-hand performances could 
not stand for an hour before the light and power of divine 
truth, confirmed by such signs and wonders as were per- 
formed through the hands of Philip. In the gospel of 
Christ, they found that which not only excited their won- 
der and gratified their curiosity, but that which met all 
their spiritual wants and satisfied the deepest yearning of 
their hearts. In it they found that which was in reality 
*^the power of God ' unto their own salvation. 

While we have not even an outline of any of the dis- 
courses which were preached by Philip, we have the sub- 
ject-matter of them all; and this is suSicient for all practical 
purposes. He '^proclaimed unto them the Christ.'^ He 
preached ''good tidings concerning the kingdom of God 
and the name of Jesus Christ. ' ' All the spiritual blessings 
which are offered to men in the gospel are found in the 
kingdom of God. Salvation is in the name of Jesus, and 
in his name only. "In none other is there salvation: 
for neither is there any 6ther name under heaven, that is 
given among men, wherein we must be saved." The 
things to be believed in order to salvation are found in the 
glad tidings concerning Jesus and his love. These things 
constitute the subject-matter of all apostolic preaching and 
teaching. These are the. things that enlighten our minds, 
purify our hearts, and turn us away from the world to live 
for God and heaven. These things the Samaritans be- 
lieved; and when they believed, they were baptized both 
men and women. 

There can be no question as to the fact that they be- 
lieved the tidings spoken by Philip; nor can there be any 
question as to the additional fact that they who believed 
were baptized, both men and women. But what of their 
repentance? It is not so much as once mentioned in the 
entire history of the case. The Samaritans are now con- 
verted and saved, they are children of God and new crea- 



152 convejrsion: 

tures in Christ, and yet lyuke does not tell us either that 
they were commanded to repent, or that they did repent. 
Are we to infer from this that these Samaritans were 
brought into the Church of God and saved without repen- 
tance? This can not possibly be true. Where then do we 
find repentance in the history of this case of conversion? 
We find it beyond all doubt in the Name of Jesus. Just 
before He left the earth to enter heaven, Jesus said to His 
disciples that repentance and remission of sins should be 
preached in His Name among all nations, and, as Philip 
preached the things concerning the name of Jesus, he must 
have preached repentance. And as they believed the 
things spoken, which implies that they heartily accepted 
them, they were as a matter of course led to a deep and 
genuine- repentance before God. 

Not a word is said in this account of their conversion 
concerning the remission of sins; yet they were certainly 
brought into the enjoyment of this blessing. How do we 

know this? We know it from the fact that the Savior has 
inseparably connected the remission of sins with His 
name. As they believed in His name, as repentance was 
preached in His name, and as they were baptized in His 
name, so they received the remission of their sins in His 
name. The name of Jesus is the potential factor in the 
whole affair. His is the name which is above every other 
name; and there is salvation in none other. 

Baptism is also connected with the name of Jesus; and 
wherever the apostles or the inspired evangelists preached 
the name of Jesus, they preached baptism in connection 
with His name as well as faith, repentance and the remis- 
sion of sins. Whether these items are all specially men- 
tioned or not in the history of any case of conversion, we 
must understand that they all entered into the conversion 
itself, each in its own place; for when men believed on the 
name of Jesus, they heartily received all that was taught 



m-E SAMARITANS. 1 53 

in His name concerning faith, repentance, baptism, remis- 
sion of sins, comfort of the Holy Spirit, and hope of 
eternal life. To take I^uke's history of conversions in any 
other way, is to make it a bundle of irreconcilable dis- 
crepancies and contradictions. 

The simple statement that the Samaritans believed 
the things that were spoken concerning the kingdom of 
God and the name of Jesus and were baptized, covers the 
whole ground of this conversion. In believing these 
things and being baptized, they turned to the Lord. In 
believing these things and being baptized, they were born 
again, and thus became children of God. In believing 
these things and being baptized, they were delivered out 
of the power of darkness and translated into the kingdom 
of God's dear Son. ''Except a man be born of water and 
of the Spirit, he cannot enter into the kingdom of God.'* 
''He that believeth and is baptized shall be saved; but he 

that disbelieveth shall be condemned. ' ' 

<* 

VI. Simon among thk bklikvkrs. 

"And Simon also himself believed: and being bap- 
tized he continued with Philip; and beholding signs and 
great miracles wrought, he was amazed.'' It has generally 
been assumed that Simon was not in reality a converted 
man at any time, and that his subsequent sin in offering to 
purchase the gift of God simply disclosed the hypocrisy 
under which he had been acting all the time. This as- 
sumption is urged with great confidence against the posi- 
tion held by the Disciples of Christ that baptism is a con- 
dition precedent to the personal enjoyment of the scrip- 
tural evidence of pardon. But if this assumption was 
true, it would prove entirely too much to be of any force in 
an argument concerning the design of baptism. The Dis- 
ciples are and always have been as far as any people from 
believing or teaching that baptism alone converts a man, 



154 convejrsion: 

or that the simple act of baptism brings the unbelieving or 
the impenitent into the enjoyment of any blessing. On the 
contrary, they teach distinctly and emphatically, and 
have always so taught, that unless the act of baptism is 
preceded and accompanied by a hearty faith in Jesus and a 
genuine repentance toward God, it is a nullity on the part 
of the church and the administrator, and a mockery on the 
part of the subject. 

If Simon was not a true believer and a sincere peni- 
tent, then he was not a scriptural subject of baptism at all. 
His case therefore can have no bearing whatever on the 
design of baptism as held by the Disciples of Christ. If 
we deny that Simon was a truly penitent believer, then we 
invalidate his baptism. If we admit that he was a belie- 
ver and truly penitent, then we establish not only the 
validity of his baptism, but also the reality of his conver- 
sion. The question then whether Simon was converted or 
not is to be decided by the fact of his belief or disbelief. 

lyuke emphasizes the fact that he believed: ''Simon 
alvSo himself believed.** Simon himself — that very Simon 
who so long deluded the people and had been regarded as 
the great power of God — that identical old sorcerer, Simon 
himself believed. Not only is it said that Simon himself 
believed, but that Simon also believed. Also is an em- 
phatic word as well as himself, and as such it identifies Si- 
mon's belief with that of the other Samaritans. If their 
belief of the things preached concerning the kingdom of 
God and the name of Jesus was true faith, so was Simon's 
for he also himself believed. 

It has been suggested that in Simon's case the ele- 
ment of repentance was wanting; but there is no authority 
whatever for this conclusion. It is a mere assumption. 
It is not stated, it is true, that Simon repented, nor is it 
stated that the other Samaritans repented. And if repen- 
tance is implied in the one case, it must necessarily be im- 



THE SAMARII'ANS. 1 55 

plied in the other case; for the same terms are used in des- 
cribing both. 

It will not do to say that Simon only pretended to be- 
lieve; for this would throw suspicion on every other state- 
ment in Luke's history. If Simon only pretended to be- 
lieve when Luke says emphatically that ''Simon also him- 
self believed," may not the others have only pretended to 
believe. If we begin to guess at these things there will be 
no end to conjectures with reference to any and all facts 
mentioned in the Scriptures. If we can gloss over and ex- 
plain away this unequivocal statement of Luke, we can 
gloss over and explain away an}^ other statement that we 
may be unwilling to receive. Luke wrote this history 
some thirty years after these events occurred, and with a 
full knowledge doubtless of Simon's subsequent career; 
yet with all the facts before him he says, "And Simon 
also himself believed." Let others do as they may, as for 
myself, I accept Luke's statement against the world. 

The Savior says positively and authoritatively, "He 
that believes and is baptized shall be saved." Luke says 
that Simon himself believed and was baptized. The only 
conclusion to which I can come from these premises is 
that Simon was at that time a saved or pardoned man. 
But he afterward fell into sin through temptation, just as 
you or I or any other converted man may do; for we are 
all weak in some respects, and liable to go astray. This 
case, in this view of it, is full of warning to all, and of in- 
struction to the erring. This however will be fully devel- 
oped as we proceed. 

VII. THK VISIT OF PE^TKR AND JOHN. 

"Now when the apostles who were at Jerusalem heard 
that Samaria had received the word of God, they sent unto 
them Peter and John: who, when they had come down, 



156 conversion: 

prayed for them, that they might receive the Holy Spirit ; 
for as yet it had fallen upon none of them: only they had 
been baptized into the the name of the lyord Jesus. Then 
laid they their hands upon them, and they received the 
Holy Spirit." The special object of this visit of Peter and 
John seems to have been the impartation of the Holy 
Spirit unto these Samaritan believers. This power belonged 
to the apostles only, or at least in this instance it was a 
privilege reserved for them. Philip could preach the 
Christ to them, could work miracles in confirmation of the 
testimony which he delivered, could baptize those who be- 
lieved, and instruct those who were baptized; but he could 
not impart the Holy Spirit to them through the laying on 
of his own hands. 

This impartation of the Holy Spirit ''through the lay- 
ing on of the apostles hands'* must be distinguished from 
that comfort of the Holy Spirit which is promised to all 
who believe in and obey the Savior. When the Samari- 
tans believed the things preached by Philip and were bap- 
tized, they at once entered into the enjoyment of the remis- 
sion of sins, the comfort of the Holy Spirit, and the hope 
of eternal life. These blessings invariably follow a genuine 
scriptural conversion. But the extraordinary or miracu- 
lous gift of the Holy Spirit they had to receive through the 
ministration of the apostles. It was therefore no part of 
their conversion, but was a subsequent gift bestowed upon 
them to meet the wants of the church in that city. 

Peter and John mast return to Jerusalem, and Philip 
must soon leave them to preach the gospel to others; but 
they are not to be left as mere babes to contend against the 
powers of darkness in their own feeble strength. By this 
impartation of the Holy Spirit, the church at that place 
was endowed with all the spiritual gifts and helps that 
were necessary to promote its own growth, and enable it to 
meet the opposition that would certainly be hurled against 



THK SAMARITANS. 157 

it. Wherever a church was planted, spiritual gift? were 
bestowed on some to enable them to take care of all the 
rest, and also to extend the work. This special imparta- 
tion of the Holy Spirit ceased with the death of the apos- 
tles, bein^ no longer necessary; but the Holy Spirit as a 
Comforter still abides in the Church and with all the saints, 
and will continue to abide till Jesus comes to take His 
ransomed ones home to abide with Him forever. 

VIII. THK SIN OF SIMON. 

''Now when Simon saw that through the laying on 
of the apostles' hands the Holy Spirit was given, he offered 
them money, saying, ''give me also this power, that on 
whomsoever I lay my hands, he may receive the Holy 
Spirit." The events recorded in the twenty-one verses 
which lyuke gives to the work of Philip in the city of Sa- 
maria, did not occur in a day or a week. The labors of 
Philip in preaching, in performing so many wonderful 
works, and in baptizing those who believed, must have 
occupied considerable time — days at least, and perhaps 
weeks. After the baptism of Simon "he continued with 
Philip; and beholding signs and great miracles wrought, 
he was amazed. ' ' This again marks the lapse of time. It 
also required time for the report of these things to reach 
the church at Jerusalem and for Peter and John to come to 
Samaria; for although the distance was not great, the 
modes of travel were not as rapid in those days and that 
country as they are in these days and this country. Now 
mark the fact that during all this time not a word is said 
that reflects on the character of Simon as a true and faith- 
ful disciple. But after the arrival of Peter and John, and 
after he had witnessed the impartation of the Holy Spirit 
through the laying on of their hands, he fell into a very 
gross sin, an unholy desire leading him to offer money for 
the purchase of a divine gift. 



158 conversion: 

When we consider Simon's previous character and 
occupation, it is not difficult to account for the fact that he 
sinned after he was baptized, nor for the particular sin 
which he committed. He had been a wonder-worker him- 
self and had thriven by his occupation, as we^are express- 
ly told. Convinced by the preaching of Philip and the 
signs wrought in the confirmation thereof, he had re- 
nounced his magic arts and embraced the gospel of Christ. 
Continuing with Philij), he tad been filled with wonder 
on beholding the miracles and signs that were done. And in 
addition to all these wonders, Peter and John coming 
down from Jerusalem simply pray and lay their hands on 
men, and they receive the Holy Spirit in gift-conferring 
power. Simon now sees that there is a wonder-working 
power in the Church which far surpasses anything of 
which he had ever had any knowledge or conception. 
Now is it any wonder that Satan, who tried Peter so 
severely should take advantage of these things and hurl 
his fiery darts at Simon? lyike a skillful general, as he is, 
he always makes his attack at the weakest point, and 
here is the weak point in Simon's character. The desire 
to become a wonder-worker again, to be a great man in 
the Church as he had been out of it, takes possession of 
his heart; and as he had formerly made merchandise of 
his knowledge of sorcery, he now offers to purchase the 
power that he so earnestly covets. 

The history of the Church, as well as our own obser- 
vation of men, shows that whenever Christians go astray, 
they almost invariably fall into the same sins to which 
they were addicted before their conversion. The con- 
verted drunkard is in danger of going back to his cups; 
the gambler to his cards, the dancer to his revels; and so 
on of all other characters. It is in strict accordance with 
this tendency that the Jewish believers are warned against 
a relapse into Judaism, and the Gentile believers against a 



THK SAMARITANS. 159 

relapse into Paganism, but never the reverse; for there was 
no danger that the Jews would fall into Paganism, or that 
the Gentiles would embrace Judaism. So it was through 
Simon's old habits, desires and trade that he was tempted; 
and yielding to the temptation, he sinned presumptuously. 
This seems to me so plain from the whole narrative that 
I wonder that any other view has ever been entertained. 

IX. PBTKR'S RKBUKK of SIMON. 

**But Peter said unto him, thy silver perish with thee, 
because thou hast thought to obtain the gift of God with 
money. Thou hast neither part nor lot in this matter; for 
thy heart is not right before God. Repent therefore of this 
thy wickedness, and pray the I^ord if perhaps the thought 
of thy heart shall be forgiven thee. For I see that thou 
art in the gall of bitterness and in th^ bond of iniquity. ' ' 
T/iy silver perish with thee. This does not mean that 
Simon was hopelessly doomed to perish, for if so, it was 
simply mockery to Exhort him to repent of his sin and 
pray for its forgiveness, which Peter immediately did. It 
was a severe reproof, such as Simon deserved for thinking 
that the gift of God could be purchased with money. This 
offer of Simon betrays indeed a very low and sordid con- 
ception of the gospel, especially of the spiritual gifts con- 
nected with it; but this conception was in strict keeping 
with his previous life, and is not without a parallel in the 
history of other churches. 

Some of the members of the church at Corinth fell into 
gross errors and indulged in shameful practices; yet Paul 
did not denounce them as hypocrites, but addressed them 
as brethren, pointed out their errors, and exhorted them 
to repent. He threw no suspicion on the reality of their 
conversion, not even in the case of the man who was 
living with his father's wife. He commanded the church 
to put this man away from them, but then on his repen- 



i6o conversion: 

tance he besought them to restore him. It was not this 
man's faith, or repentance, or baptism that was wrong, but 
it was his subsequent conduct in taking his father's wife 
to the shame of the church and the disgust of the world, 
that was wrong. He is therefore regarded and treated by 
Paul as an erring brother, and not as a presumptuous hy- 
pocrite who had never given his heart to the lyord. There 
were some in all the churches planted by the apostles who 
had taken only a single step out of Judaism or Paganism; 
and these were not able at a single bound to become full 
grown men and women in spiritual knowledge and dis- 
cernment. There were also unruly and weak members in 
the churches then , as there are now. Hence the exhor- 
tation of Paul to the Thessalonians: — ''Admonish the dis- 
orderly, encourage the faint hearted; support the weak, be 
long suffering towards all. ' ' 

Thou hast neither part nor lot in this matter. What 
matter?. Not the forgiveness of sins, but the power to im- 
part the Holy Spirit through the laying on of hands. Si- 
mon did not offer to purchase the forgiveness of sins, the 
comfort of the Holy Spirit, or the hope of heaven; but 
*'this power, that on whomsoever I lay my hands, he may 
receive the Holy Spirit. " This then, and this only, was 
the matter of which Peter was speaking, and not any 
blessing that is common to the children of God. The other 
disciples of Samaria had just as little part or lot in this 
matter of imparting the Holy Spirit to others, as Simon 
had. This they doubtless realized, and hence they did 
not covet, or offer to purchase, this gift. The sin of Simon 
consisted in coveting a gift that God had bestowed on the 
apostles for a special purpose, and in offering to purchase 
the gift as though it were a matter of merchandise. Peter 
does not say that Simon's heart had never been right in 
the sight of God; but that it was not right at that time. It 
was not then right because of the sinful desire which Si- 



TH:^ SAMARITANS. l6l 

mon had permitted to take possession of it. '*Thou hast 
neither part nor lot in this matter, for thy heart is not 
right before God.'^ 

And now of what is Simon commanded to repent? Is 
he told to repent of all the sins of his past life, which had 
doubtless been many and great? Not at all. Is he re- 
buked for hypocrisy in imposing on Philip and connecting 
himself with the church? Not a word of it. He is re- 
buked for but one sin, commanded to repent of but one 
sin, and exhorted to seek the forgiveness of but one sin. 
''Repent therefore of this thy wickedness" — the wicked- 
ness which he had just committed — ''and pray the Lord, 
if perhaps the thought of thy heart shall be forgiven thee. ' ' 
How plain and definite the language of the apostle, point- 
ing to one sin which he had just committed in offering to 
purchase the gift of God! Now if Simon had never been 
converted, how can we explain the conduct of Peter in 
confining his rebuke and exhortation to this sin only? 

But an objector will probably ask, "Does not Peter 
represent him as yet in the gall of bitterness and bond of 
iniquity, implying that he had never been delivered from 
the bondage of sin/' I must say with emphasis, he does 
not. He is often so quoted, but his statement does not 
read that way. It is a popular misquotation, founded on 
a popular misconception of the whole matter. Peter was 
not speaking of Simon's previous condition, but of his 
present condition when he said, "For I see that thou art 
in the gall of bitterness and in the bond of iniquity. ' ' Not 
thou art jK^/, but thou art now, is the force of the expres- 
sion. The marginal rendering is, "Thou wilt become a 
gall or a gall root, of bitterness and a bond of iniquity;" 
that is if you do not repent and seek forgiveness, you will 
fall into this dreadful condition. 

But taking it that he was at that . time in the gall of 

bitterness and the bond of iniquity, what placed him in 

II 



l62 CONVKRSION: 

this sad state? Evidently and beyond all dispute, it was 
the gross sin that he had just committed, and the carnal de- 
sires he had permitted to take possession of his heart. The 
same may be said of any believer who falls into sin to the 
extent of the sin itself. Peter's heart was not right in the 
sight of God when he denied the Lord with an oath; nor 
was his conduct to be at all commended when he dis- 
sembled at Antioch. Yet on repenting he was forgiven. 
And if Simon Repented and prayed to the Lord as he was 
exhorted to do, he also was forgiven. 

X. SIMON'S REQUEST. 

''And Simon answered and said, Pray ye for me to 
the Lord, that none of the things which ye have spoken 
come upon me. ' ' This request is certainly a hopeful indi- 
cation. I see no reason why we should doubt the sincerity 
of Simon in thus beseeching the apostles to pray for him. 
The request it seems to me, is one of deep earnestness, 
springing from a heart now sensible of its own sin in the 
matter, and trusting in the mercy of the Lord. 

As to Simon's subsequent career, we have no reliable 
information. Many things, it is true, are related of him 
by the post-apostolic historians; but some of these things 
are so extremely absurd, and others so self -evidently false, 
that they throw suspicion on the whole. Our estimate of 
his religious character must be formed wholly from the 
narrative of Luke. The Holy Spirit in the few verses that 
we have passed in review has recorded all that is necessary ' 
for us to know concerning Simon, all indeed that we will 
ever be able to know until the day of judgment shall reveal 
the secrets of all hearts, and the last statement we have is 
favorable to his earnestness and sincerity. 

If the view here taken of this matter is correct, then 
an important lesson is taught by it that is otherwise lost. 
This case of Simon not only shows the power of the gospel 



THK SAMARITANS. 1 63 

on the one hand, and the power of old habits on the other, 
but it also sets before us the conditions of pardon to the 
erring Christian; and this, I think, is the special lesson 
which it was intended to inculcate. These conditions, as 
here presented, are repentance and prayer. Peter evi- 
dently regarded Simon as sustaining a relation to the 
lyord quite different from that which he sustained before 
his baptism. 

According to the divine appointment it is by means of 
faith, repentance and baptism, that the alien is brought 
into the enjoyment of forgiveness as to all his past sins. 
His relation to God being changed by his conversion, if 
he should sin afterward as Simon did, in seeking forgive- 
ness he does not approach the Father as an alien, but as 
an erring child. It is to meet this want that Christ is in- 
terceding for us at the right hand of God. '*If any man 
sin," says John, ''we have an advocate with the Father, 
Jesus Christ the righteous." He also assures us that '4f 
we confess our sins. He is faithful and righteous to forgive 
us our sins, and to cleanse us from all unrighteousness." 
Hence it is through repentance, confession and prayer, 
that the Christian is to seek the forgiveness of those sins 
into which he may fall after he has turned to the I^ord in 
faith and heartfelt obedience. 

lyCt us then, as the children of God, never forget our 
gracious birth-right privileges. Let us ever remember that 
we have a great High Priest in the presence of the Father, 
who is touched with a feeling of our infirmities, who was 
tempted in all points as are we, yet without sin, who is 
also able and willing to help us when we are tempted. 
Let us ever look to our Advocate, never forgetting that 
through Him the way is always open to return to our lov- 
ing Heavenly Father, should we at any time be led astray. 

By faith and obedience, we first come to Christ, and 
put our cause in His hands. He then becomes our Advo- 



164 CONVERSION : 

cate with the Father. By a life of obedience and prayer, 
we keep our cause in His hands; and so long as we let it 
remain there, it is safe beyond the reach of all harm. In- 
stead then of condemning Simon as a hypocrite, and con- 
signing him to final destruction, let us consider our own 
weakness, take warning from his early fall, and ever cling 
the more closely to Jesus. 

**Alas! what hourly dangers rise! 

What snares beset my way! 
To Heaven, oh! let me lift my eyes, 

And hourly watch and pray. 

*'How oft my mournful thoughts complain. 

And melt in flowing tears! 
My weak resistance, ah! how vain! 

How strong my foes and fears! 

'*0h gracious God! in whom I live, 

My feeble efforts aid; 
Help me to watch and pray and strive. 

Though trembling and afraid. 

'* Increase my faith, increase my hope. 

When foes and fears prevail; 
And bear my fainting spirit up. 

Or soon my strength will fail. 

**Oh! keep me in the heavenly way, 

And bid the tempter flee! 
And let me never, never stray 

From happiness and thee." 



IRintb Sermon^ 



THK CONVERSION OF THE KTHIOPIAN TREASURER. ActS 

8:26-29. 

This case is a striking exemplification of the whole 
subject of conversion as set forth in the first four sermons 
of this Series. All the facts of the case will be carefully 
considered in the order of their narration by lyuke. 

I. AN ANGKI. SPKAKS UNTO PHII^IP. 

**But an angel of the Lord spake unto Philip, saying, 
Arise, and go toward the south unto the way that goeth 
down from Jerusalem unto Gaza; the same is desert.'' 

This was an incident peculiar to the formative period 
of the Church. The agency of angels is not, and never 
has been, an established means for the conversion of sin- 
ners. In this instance the angel was not sent to the in- 
quirer at all, did not appear to him or speak to him; nor 
did he bring any unseen, unheard, or mystical influence to 
bear upon him. The angel was sent to Philip, the preach- 
er, the messenger of the Lord; and his work was done on 
Philip and not on the eunuch. Indeed there is no evidence 
that the eunuch ever knew that an angel of the Lord had 
ever spoken to Philip concerning himself. The message 
of the angel was to Philip only, and its sole object, so far 
as the record goes, was to send him off in that direction in 
which he would meet the inquiring treasurer. After what 
has been said in a preceding sermon concerning the ap- 
pearance of an angel to Cornelius, it is not necessary to 
dwell longer on this incident. Sufiice it to say that sin- 
ners should not look for spiritual illumination or comfort 
through the ministry of angels; and that the time has long 
since passed away when angels appeared to preachers to 
direct them in their labors. 



1 66 conversion: 

ii. thk inquirer appears on the stage. 

**And he arose and went; and behold a man of Ethi- 
opia, a eunuch of great authority under Candace, queen 
of the Ethiopians, who was over all her treasure, who had 
come to Jerusalem for to worship; and he was returning 
and sitting in his chariot, and was reading the prophet 
Isaiah." 

It matters not, so far as our present investigation is 
concerned, whether this man was a Jew or a Gentile. If a 
Jew, he was a devout son of Abraham, and an heir of the 
promises made unto the fathers. If a Gentile, he was a 
proselyte, and therefore a worshiper of the God of Abra- 
ham, of Isaac and Jacob. The Psalmist said of the right- 
eous man, *'But his delight is in the law of Jehovah; and 
in his law doth he meditate day and night. ' ' Such was 
the character and conduct of this man of Ethiopia. He 
had gone on a long, toilsome and dangerous journey that 
he might worship the only true God in the city of Jerusa- 
lem; and as he was returning he applied himself to the 
diligent study. of the Scriptures. The very exercise in 
which he was engaged was a most favorable indication. 
His heart was prepared to receive the life-giving seed of 
the kingdom. It is not difficult to convince men of the 
truth and persuade them to obey the gospel, when they 
are engaged in the earnest study of the Scriptures. The 
great difficulty is to induce men to study the Bible at all; 
but when this difficulty is overcome, the battle is more 
than half won. 

III. THE SPIRIT DIRECTS PHII.IP. / 

''And the Spirit said unto Philip, Go near and join 
thyself unto this chariot. " Here the agency of the Holy 
Spirit in the conversion of the Ethiopian is presented to 
our consideration. The Spirit, however, did not in any 
mysterious or miraculous way enlighten the mind and 



purify the heart of this inquiring reader of the Scriptures. 
It was through the agency of Philip and the instrumen- 
tality of the truth preached by him, that the converting 
power of the Holy Spirit was brought to bear on the soul 
of this man. The Holy Spirit in his superintending agency 
used subordinate agents even in that age of miracles in 
bringing the gospel, which is the medium of God's saving 
power, to bear on the hearts and lives of men. 

The question as to the agencies and means by which 
God turns men from the love and service of sin to the love 
and practice of righteousness, is a question of fact and not 
of power; that is, it is a question as to what God actually 
does in converting men, and not as to what God could do 
under some imaginary state of affairs. The Holy Spirit 
could doubtless have inspired the Ethiopian in a moment 
of time with the full knowledge of the truth concerning 
the Messiah, just as easily as he inspired Philip; but it has 
not pleased God in His infinite wisdom to enlighten the 
minds of sinners by direct inspiration from on high in 
order to their own conversion. In all the past ages, it 
has pleased God to inspire only a few of His own servants, 
and through them to instruct the rest of the human family 
in the way of salvation. In this way has He chosen to 
reveal Himself, make known His will, and spread abroad 
His truth. 

A few passages of Scripture bearing on this point may 
not be out of place. ^ 'Knowing this first, that no prophecy 
of Scripture is of private interpretation. For no prophecy 
ever came by the will of man; but men spake from God, 
being moved by the Holy Spirit." (2 Pet. 1:20, 21.) I 
understand this to mean that the prophets did not discover 
by their own powers of thought or reason the things that 
they foretold, but that God revealed these things to them 
directly by the Holy Spirit. *'God, having of old time 
spoke unto the fathers in the prophets by divers portions 



1 68 conversion: 

and in divers manners, hath at the end of these days 
spoken unto us in His Son." Heb. i:i.) ''Yet many 
years didst thou forbear them, and testify against them by 
thy Spirit in the prophets." (Nehemiah 6:30.) ''But we 
received not the Spirit of the world, but the Spirit which 
is from God; that we might know the things that were 
freely given to us of God. Which things also we speak, 
not in words, which man's wisdom teacheth, but which 
the Spirit teacheth combining spiritual things with spirit- 
ual words. " (i Cor. 2:12, 13.) 

This work is none the less the work of the Holy Spirit, 
because it is done through chosen human agents. Who- 
ever rejects the prophets and the apostles, rejects also the 
Holy Spirit. ' ' Ye stiff-necked and uncircumcised in heart and 
ears,yedo always resist the Holy Spirit; as your fathers did, 
so do ye. ' ' How did their fathers resist the Holy Spirit? Let 
Stephen himself answer. "Which of the prophets did not 
your fathers persecute? and they killed them who showed 
before of the coming of the Righteous One; of whom ye 
have now become betrayers and murderers." (Acts 
7:51,52.) In the case now before us, the Spirit not only 
commanded Philip to go but also went with him, and re- 
mained with him putting thoughts into his mind and 
words into his mouth, dwelling in him, and exerting 
through him a personal influence on all to whom he spoke. 

IV. PHII.IP APPROACHES AND ADDRKSSKS THE ETHI- 
OPIAN. 

"And Philip ran to him and heard him reading Isaiah, 
the prophet, and said, Understandest thou what thou 
readest? And he said how can I, except some man shall 
guide me? And he besought Philip to come and sit with 
him." 

Here we behold the messenger whom the Xord sends 
to the thoughtful inquirer. Not an angel, not any myste- 



, THK ETHIOPIAN TREJASURKR. 1 69 

rious visitant from the unseen world, but a man like him- 
self stands before him, and propounds the significant ques- 
tion, ''Understandest thou what thou readest?'' The re- 
ply is equally significant: — ''How can I, except some man 
shall guide me?'* From Philip's question we learn that the 
gospel is addressed first to the understanding, and through 
the understanding it reaches, changes and controls the de- 
sires, affections, and purposes of the heart, and directs the 
whole course of life. From the reply we learn that God 
always uses His own chosen servants in imparting a knowl- 
edge of the truth to others. The Ethiopian was sufiiciently 
versedin the Old Testament Scriptures to understand clear- 
ly that this was God's established method of approaching 
and moving men. Thus when Saul of Tarsus was called 
by the Lord himself to be the apostle of the Gentiles, he 
was required to go to Damascus, and there learn from 
Ananias the things which had been appointed for him 
to do. 

V. THK SCRIPTaRK HE WAS READING. 

** Now the place of the Scripture which he was read- 
ing was this: 

He was led as a sheep to the slaughter; 

And as a lamb before his shearers is dumb, 

So he openeth not his mouth; 

In his humiliation his judgment was taken away; 

His generation who shall declare? 

For his life is taken from the earth. 

And the eunuch answered Philip, and said, I pray 
thee, of whom speaketh the prophet this? pf himself or of 
some other?" 

This passage foretells and describes the sufferings and 
death of the promised Messiah. But from the time of its ut- 
terance to the day of Pentecost, no one, not even Isaiah him- 
self, or the disciples of Jesus, fully understood its import. 
That the prophets themselves did not fully understand 



lyo conversion: 

their own predictions concerning the sufferings and glori- 
fication of the coming Messiah is plainly asserted by Peter 
in the following passage: 

* 'Concerning which salvation the prophets sought and 
searched diligently, who prophesied of the grace that 
should come unto you; searching what time or what man- 
ner of time the Spirit of Christ which was in them did 
point unto, when it testified beforehand the sufferings of 
Christ, and the glories that should follow them, to whom 
it was revealed, that not unto themselves, but unto you, 
did they minister these things, which now have been an- 
nounced unto you through them that preached the gospel 
unto you by the Holy Spirit sent forth from heaven; which 
things angels desire to look unto/' (I Pet. i: 10-12.) 

It should not therefore be a matter of surprise that 
this man of Ethiopia did not know of whom the prophet 
was speaking. The Jews of that age were not condemned 
because they did not understand these prophecies before 
the Messiah came, but because they rejected Him when He 
did come and fulfill before their own eyes the prophecies 
concerning Himself. Jesus said unto them; ^'If I had not 
come and spoken unto them, they had not had sin; but 
now they have no excuse for their sin." *'If I had not 
done among them the works which none others did, they 
had not had sin; but now they have both seen and hated 
both me and my Father." (John 15: 22-24.) 

VI. PHII.IP PREACHKD UNTO HIM JKSUS. 

**And Philip opened his mouth, and beginning from 
this Scripture preached unto him Jesus. ' ' 

lyuke did not deem it necessary to give us even a syn- 
opsis of Philip's discourse upon this beautiful and strik- 
ing prophecy. He had already told how Peter preached 
Jesus to the multitude that came together on the day of 
Pentecost, again in the temple, and still again before the 



THB ETHIOPIAN TREASUR:e:r. 171 

council; how Stephen preached Him to the enraged crowd, 
and how this same Philip preached Him to the Samari- 
tans. With all these facts before the minds of his readers, 
it was sufficient for Luke simply to state that he ''preached 
unto him Jesus;" for this simple statement covers the 
whole ground. 

Philip could preach Jesus only as Peter preached Him 
at the beginning; for the proclamation of mercy then made 
in the name of Jesus as the Christ was to go forth to all 
nations for the obedience of faith. Jesus commanded the 
apostles to go into all the world and preach the gospel to 
every creature. The gospel that was preached in Sama- 
ria was the same gospel that was preached in Jerusalem at 
the beginning; and was the only gospel that Philip could 
have preached with truth and authority to the eunuch. If 
lyuke had given even a S3mopsis of every discourse to 
which he alludes, his narrative would have been full of 
needless repetitions; for, the subject-matter of apostolic 
preaching was always the same. In the light of what had 
already been written concerning the preaching of the 
apostles, no statement could have been more significant 
than the simple one that Philip from this Scripture preached 
unto him Jesus. ' ' 

VII. WHAT IT IS TO PRKACH JKSUS. 

Both to preacher and people, both to saint and sinner, 
this is a question of superlative importance. We may 
answer in one sentence: — That to preach Jesus is to make 
known the whole gospel plan of salvation, as it is fore- 
shadowed in the Old Testament, and fully revealed in 
the New. In this matter, the preaching and teaching of 
the apostles must .be our guide. They preached Jesus 
through the Holy Spirit sent down from heaven. To 
preach as they preached, is to preach Jesus. To preach 
in any other way, is not to preach Jesus. It is to be feared 



172 convkrsion: 

that many preach a Jesus of their own conception instead 
of the Jesus of the New Testament. A correct analysis of 
the preaching of the apostles, and this alone, will furnish 
us with the only model of preaching Jesus. 

(i.) To preach Jesus as the apostles preached Him, 
is to preach that He is the Christy the Son of the living 
God] and thus set Him forth in the peerless rank and 
dignity of His Divine Nature and Official Character, To 
preach simply that Jesus was the model man, that He 
was a new starting point in the development of the race, 
that He was the greatest of all teachers is not to preach 
Him as the apostles preached Him; although these 
things are all true and important in their place. They 
constitute, however, but a small part of the truth con- 
cerning Jesus, and are powerless when separated from the 
other truths concerning His character and work, which 
are both vital and fundamental. 

To Peter first, the Father revealed the personal dig- 
nity and official character of the Son of Mary; for when 
Jesus appealed from the hasty and unsatisfactory conclu- 
sions of the multitude to his own disciples for their own 
judgment concerning Himself, Peter promptly responded, 
*'Thou art the Christ, the Son of the living God.'' This, 
Jesus accepted as the truth concerning Himself, and de- 
clared that on this rock, this divinely-revealed and divinely- 
attested truth. He would build His Church against which 
the gates of Hades should not prevail. On the day of 
Pentecost, Peter boldly declared to the astonished multi- 
tude that God had made that same Jesus whom they had 
crucified both lyORD and Christ. In his subsequent dis- 
course in the temple, the apostle describes Him as the 
Holy and Righteous One, and as the Prince of I^ife. To the 
Gentiles at Caesarea, he set Him forth in the same per- 
sonal glory and official power. When Philip went down 
to the city of Samaria, he **proclaimed unto them the 



THK ETHIOPIAN TRKASURKR. 173 

Christ;'* and when Paul had been with the disciples at 
Damascus certain days, after his return from Arabia doubt- 
less, * 'straightway in the synagogue he proclaimed Jesus, 
that He is the Son of God/' 

That Jesus is the Savior of men grows out of the fact 
that He is the Son of God. The Divinity of Jesus is the 
Rock on which the Church of God is built. The divinity 
of Jesus is the impregnable foundation of the whole scheme 
of redemption. The ^/z/z/e//)/ of Jesus is the chief corner 
stone of the Christian temple. The divinity of Jesus is the 
great vital and vitalizing truth of the gospel. The death, 
the burial, the resurrection, and the mediation of Jesus all 
derive their power to purify and bless, to save and glorify 
the sons and daughters of men from His divinity, Rob 
the gospel of the divinity of Jesus, and you rob it of its re- 
generating power. He then who would preach Jesus as 
the apostles preached Him, must preach Him in His offi- 
cial character as the promised Messiah, and in His per- 
sonal dignity as the only-begotten and well-beloved Son 
of the living God. 

(2.) To preach Jesus as the apostles preached Him, 
is to preach that He died for our sins and rose again for 
our justification; and thus set Him forth as the I^amb of 
God that takes away the sin of the world. ' ' 

As Jesus is the only begotten of the Father, it follows 
that His death is the only sufiicient sacrifice for sin that 
has ever been made. All the sacrificial offerings of all the 
preceding ages, though made by divine authority, were 
only types of this final offering of God's Son. With re- 
ference to other and previous offerings, Paul says, ''For 
it is impossible for the blood of bulls and goats to take 
away sin." With reference to the offering of Jesus, he 
says, ''For by one offering He hath perfected forever them 
that are sanctified. " (Heb. 10:4-14.) With reference to 
our redemption Peter says, "Knowing that ye were re- 



174 convkrsion: 

deemed, not with corruptible things, with silver or gold, 
from your vain manner of life handed down from your 
fathers; but with precious blood, as of a lamb without 
blemish and without spot, even the blood of Christ; who 
was foreknown indeed before the foundation of the world, 
but was manifested at the end of the times for your sake, 
who through Him are believers in God, who raised Him 
from the dead and gave Him glory; so that faith and hope 
might be in God. " (I Pet. 1:18-21.) 

When Paul would assail the idolatry and sinfulness 
of the learned and polished, but deeply corrupt Corinth- 
ians, he brought not to his aid the wisdom of the philoso- 
pher, or the arts of the orator; but relied wholly on the 
power of the Cross deeming this both the power and the 
wisdom of God in order to the salvation of men. ''And I, 
brethren, when I came unto you, came not with excellency 
of speech or of wisdom, proclaiming to you the mystery of 
God. For I determined not to know anything among you, 
save Jesus Christ, and Him crucified." (I Cor. 2:2.) 

The resurrection of Jesus is inseparably connected 
with His death in the preaching of the apostles. His res- 
urrection was a declaration on the part of God of His 
Royal Sons hip ^ and a manifestation of His Supreme Divinity. 
It is also a pledge of the resurrection of all the dead, and 
the assurance of eternal life to all who live and die in 
Jesus. As the death of Jesus is the only all-availing sac- 
rifice for sin, so the resurrection of Jesus is the only triumph 
that has ever been achieved over death and the grave. 

The divinity of Jesus being established, as it was by 
the testimony of the Father, of the Scriptures, and of His 
works. His death and resurrection constitute the very heart 
of the gospel. Paul in writing to the Corinthians reminds 
them of the gospel which he had preached to them, by 
which also they were saved unless they had believed in 
vain — ''For I delivered unto you first of all that which 



the; SAMARITANS. 1 75 

also I received, how that Christ died for our sins accord- 
ing to the Scriptures; and that He was buried; and that He 
hath been raised the third day according to the Scriptures; 
and that he appeared to Cephas; then to the twelve; then 
He appeared to above five hundred at once, of whom the 
greater part remain until now, but some are fallen asleep; 
then He appearedto James; then to all the apostles; and last 
of all as to the child untimely born, He appeared to me 
also/* (i Cor. 15: 3-9.) Never did any apostle or in- 
spired evangelist preach to sinners without preaching the 
death, the burial and resurrection of Jesus. ''So we 
preach," says Paul, ''and so ye believed. '* 

(3.) To preach Jesus as the apostles preached Him, 
is to preach that He was exalted by the right hand of God, 
and invested with all authority in heaven and on earth; 
and thus set Him forth in His Supreme Lordship. 

The death and resurrection of Jesus were followed by 
His exaltation to the right hand of the Father, and en- 
trance on His mediatorial reign. As the forty days which 
intervened between His resurrection and ascension were 
drawing to a close. He said to His chosen apostles, "All 
authority hath been given unto me in heaven and on earth. 
Go ye therefore and make disciples of all the nations, 
baptizing them into the name of the Father and of the 
Son and of the Holy Spirit; teaching them to observe all 
things whatsoever I commanded you; and lo, I am with you 
always, even unto the end of the world,'* or "the consum- 
mation of the age." Having suffered all that Satan and 
wicked men could inflict upon Him, He was now ready to 
be glorified; for the prophets had showed beforehand the 
sufferings of Christ and the glory that should follow. 

Having made an all-sufficient and final offering for 
sin, having triumphed over Hades and the grave, it now 
follows that repentance and remission of sins are hence- 
forth to be preached in His name and among all nations, 



176 conversion: 

beginning at Jerusalem. But this proclamation could not 
be made in the name of Jesus as the Christ until He was 
actually glorified. Hence He required the apostles to 
tarry at Jerusalem until they were endued with power 
from on high. When He had met with them for the last 
time on earth, He said unto them, ''But ye shall receive 
power, when the Holy Spirit is come upon you; and ye 
shall be my witnesses both in Jerusalem, and in all Judea 
and Samaria, and unto the uttermost part of the earth.'* 
The time for His departure had now come; *'for when He 
had said these things, as they were looking, He was taken 
up; and a cloud received Him out of their sight. (Acts 
1:8-9.) 

On the day of Pentecost, the promised power came. 
The apostles then knew that Jesus had taken His seat at 
the right hand of the Father; and from that time onward 
they preached through Him, as the Christ crucified and 
glorified, the forgiveness of sins. In connection with His 
divine character, sacrificial death, triumphant resurrec- 
tion, and high-priestly intercession, they always preached 
His Supreme Lordship , declaring that men must believe on 
Him, repent of all their sins, confess Him as their vSavior 
and be baptized by His authority into the name of the 
Father and of the Son and of the Holy Spirit. Never did 
they offer the blessings of the Messiah's kingdom to the 
unbelieving, the impenitent, or the disobedient; but to all 
those who in faith, repentance and baptism, received and 
acknowledged the Supreme Lordship of Jesus, they prom- 
ised the forgiveness of all past sins, the comfort of the 
Holy Spirit, and the hope of eternal life. 

(4.) To preach Jesus as the apostles preached Him, 
is to preach that He will come again to raise the dead, to 
immortalize and glorify His saints, and to banish His ene- 
mies forever; and thus set Him forth as the Judge both of 
the living and the dead. 



THE KTHIOPIAN TREASURER. 177 

While the wonder-stricken disciples were gazing up 
into heaven after their ascending lyord, ''two men stood by 
them in white apparel; who also said, Ye men of Galilee, 
why stand ye looking into heaven? this Jesus who was 
received up from you into heaven, shall so come in like 
manner as ye beheld Him going into heaven." When He 
was ''received up in glory," the Father said unto Him, 
"Sit thou on my right hand till I make thine enemies the 
foot-stool of thy feet. ' ' 

To a Jewish audience Peter said; "Repent ye there- 
fore and turn again, that your sins maybe blotted out, that 
so there may come seasons of refreshing from the presence 
of the lyord; and that he may send the Christ who hath 
been appointed for you, even Jesus; whom the heaven must 
receive until the time of restoration of all things, whereof 
God spake by the mouth of His holy prophets that have 
been from of old. " (Acts 3: 18-21.) 

To a Gentile audience the same apostle said: "Him 
God raised up the third day, and gave Him to be made 
manifest, not to all the people, but unto witnesses that 
were chosen before of God, even to us who did eat and 
drink with Him after He rose from the dead. And He 
charged us to preach unto the people, and to testify that 
this is He who is ordained of God to be the judge of quick 
and dead." (Acts 20:40-42.) 

In allusion to the preceding ages of Pagan darkness, 
Paul said, "The times of ignorance therefore God over- 
looked; but now He commandeth men that they should 
all everywhere repent; inasmuch as He hath appointed a 
day, in the which He will judge the world in righteous- 
ness by the man whom He hath ordained; whereof He 
hath given assurance to all men, in that He hath raised 
Him from the dead. ' ' (Acts 1 7 :3o-3 1 . ) 

To the Thessalonians Paul writes; "For the lyord 

himself shall descend from heaven with a shout, with the 

12 



178 conve)rsion: 

voice of the archangel and with the trump of God; and 
the dead in Christ shall rise first; then we that are alive, 
that are left, shall together with them be caught up in the 
clouds, to meet the lyord in the air; and so shall we ever 
be with the Lord." (Thess. 4:16-17.) Again to the same 
people he writes, ''And to you that are afflicted rest with 
us, at the revelation of the I^ord Jesus from heaven with 
the angels of His power in flaming fire, rendering ven- 
geance to them that know not God, and to them that obey- 
not the gospel of our I^ord Jesus; who shall suffer punish- 
ment, even eternal destruction from the face of the I^ord 
and from the glory of His might, when He shall come to 
be glorified in His saints and marveled at in all them that 
believed (because our testimony unto you was believed) 
in that day." (2 Thess. 1:7-10.) 

Thus the apostles preached Jesus: — 

(i. ) As the Son of the I^iving God; 

(2.) As the Lamb for sinners slain; 

(3.) As the Lord of heaven and earth; 

(4.) As the Judge of the living and the dead. 

Thus they presented Him to the wondering gaze of 
the world: — 

(i. ) In the Royal Dignity of His Person; 

(2.) In the Humiliation of the Cross; 

(3.) In the Triumph of His Resurrection; 

(4.) In the Glory of His Exultation; 

(5.) In the Grace of His Intercession; . 

(6.) In the Supremacy of His Mediatoriall Reign; 

(7.) In the Judicial Power of His Second Coming. 

To reject any of these is fatal error. 

He preached unto him Jesus. How comprehensive 
and sublime the theme! Jesus — the subject of Old Testa- 
ment prophecy, and the hero of New Testament history! 
Jesus — the object of the sinner's faith, and the ground of 
the saint's hope! Jesus — the great central figure in the 



THK ETHIOPIAN TRKASURKR. 179 

history of the world! The ages themselves have been 
arranged with reference to Him, and in their sublime 
march are developing His power and glory. Jesus in His 
peerless grandeur is the noblest theme that has ever en- 
listed the tongue of the orator or the pen of the historian. 
The skill of the artist and the genius of the poet have 
alike failed to portray the divine condescension and exalted 
meekness that brought Him so near, and yet elevated Him 
so far above all other men. 

Jesus! Prophets preached Him; angels preached Him; 
apostles preached Him; inspired evangelists preached Him; 
and, having been acknowledged by the Father, vindicated 
by the Spirit, seen by the messengers, witnessed unto the 
world and received up into glory, faithful men will con- 
tinue to preach Him until He himself shall come in judg- 
ment to close the gospel age and introduce his everlasting 
kingdom. And then while the saints with rapture sing 
the song of redemption, the angelic hosts in wonder will 
chant the chorus of His praise. 

''Hark! the thrilling symphonies 

Seems, methinks, to seize us; 
Join we too the holy lays, 

Jesus! Jesus! Jesus! 
Sweetest sound in seraph's vSong, ^ 

Sweetest note on mortal tongue, 
Sweetest carol ever sung — 

Jesus! Jesus! flows along." 

VIII. THK KUNUCH DEMANDS BAPTISM. 

''And as they went on their way, they came unto a 
certain water; and the eunuch saith, Behold, here is 
water; what doth hinder me to be baptized?" 

Here arises a question of much practical importance. 
How did this man know that it was his duty to be bap- 
tized at all? There was nothing about baptism in the 
prophecy he was reading. Indeed, there was nothing 



i8o conversion: 

about Christian baptism in the Old Testament; for, as all 
concede, Christian baptism is a New Testaijient institu- 
tion. How then could he know anything concerning this 
ordinance? There can be but one answer to this question. 
He must have learned from the discourse of Philip that it 
was his immediate duty to be baptized. This is the only 
answer that can be drawn from all the facts of the case. 

In preaching Jesus to him, Philip made known, not 
only what Jesus had done for him, but also what Jesus re- 
quired him to do. There is no exception to this in all the 
preaching of the apostles and their co-laborers. Unless, 
therefore, we teach men that they must believe on Jesus as 
God's Son and their own Savior, that they must truly re- 
pent of all their sins, and that they must be baptized in 
the name of Jesus; we do not preach Jesus as the apostles 
preached Him. The preacher who omits baptism lays 
violent hands on God's word, suppresses part of the truth, 
and sets aside the authority of Jesus as lyord of all. lyCt 
all remember then, that the preaching of Jesus, as the 
Savior of sinners, in accordance with the commission and 
apostolic practice, has baptism in it; and loyalty to Him 
and to the truth requires that it should be faithfully 
preached and lovingly observed, as well as faith and re- 
pentance. 

The instrumentality of the truth is also strikingly 
exemplified in this case of conversion. By means of the 
truth concerning Jesus, the eunuch's mind is at once en- 
lightened; his views, desires, expectations and hopes, are 
all changed; and he is made willing and anxious to ac- 
knowledge Jesus as the Messiah, and enter at once into 
the kingdom of grace. He waits not to be urged or en- 
treated; but the very moment an opportunity presents it- 
self, he demands baptism at the hands of his teacher. 

What a contrast between the conduct of this man of 
Ethiopia and that of many of the present day! I fear that 



THE l^'THIOPIAN TRE)ASURKR. l8l 

in many cases the contrast between the preaching heard 
then, and that heard now, is equally great. The preaching 
heard then, led this man to exclaim at the first opportuni- 
ty, ''Behold, here is water, what doth hinder me to be 
baptized!'' The preaching often heard now, leads men to 
think and say that it is a matter of very little importance 
whether they are baptized at all or not. Which is right, 
and therefore safe, I need not say; for all know that the 
apostolic way is the only right and safe way. 

IX. THK DISPUTE^D PASSAG:^. 

*'And Philip said, if thou believest with all thy heart, 
thou may est. And he answered and said; I believe that 
Jesus Christ is the Son of God." 

This verse, although found in some ancient auhorities, 
is wanting in the oldest manuscripts, and is regarded by 
almost all scholars as an interpolation. In the Revised 
Testament, it is omitted from the text, but inserted in the 
margin. More than sixty years ago it was omitted by Mr. 
Campbell from the revised edition of the translations of 
George Campbell, McKnight and Doddridge. Although it 
may be an interpolation, it is an ancient one, audit shows 
clearly what the practice of the Church was when it was 
inserted. It was probably first written in the margin by 
some copyist as an explanation, and afterward placed in 
the text by some other copyist. Although its omission 
leaves the earnest question of the eunuch unanswered so 
far as the record goes, and seems to make a hiatus in the 
narrative; yet we do not in reality lose anything by losing 
this verse from the text, for the same vital truth is abun- 
dantly taught in many passages which have never been 
disputed. 

The absolute necessity of a heartfelt faith in Jesus as 
the Christ, on the part of all to whom the gospel is ad- 



1 82 conversion: 

dressed, is prominently presented in all the discourses and 
letters of the apostles. Jesus himself demanded of His 
disciples an avowal of their faith in Him; and when Peter 
responded, *'Thou art the Christ, the Son of the living 
God/' He accepted it as a full statement of His official 
character and personal dignity. The grand fundamental 
Truth thus avowed by Peter is the Rock on which Jesus 
declared He would build His Church; and if the Church 
as a whole, as a divine institution, is founded on the Mes- 
siahship and Sonship of Jesus, then every one who seeks 
admission into this divine institution must take his stand 
on the same immovable foundation. 

All admit that in the case of responsible persons, faith 
in Christ, and repentance toward God are indispensable pre- 
requisites to Christian baptism. This being so, a confes- 
sion or avowal of this faith and repentance must be re- 
quired; for without such an avowal neither preachers nor 
churches would have any means of ascertaining whether 
the candidate in any case is a scriptural subject of baptism 
or not. Paul says, ''For with the heart man believeth 
unto righteousness; and with the mouth confession is 
made unto salvation." To Timothy he writes, ''Fight 
the good fight of faith, lay hold on the life eternal, where- 
unto thou wast called, and didst confess the good 
confession in the sight of many witnesses." On the day 
of Pentecost, "they then that received the word were 
baptized;" and this reception of the word must have been 
made known in some way. When the Samaritans "believed 
Philip preaching good tidings concerning the kingdom of 
God and the name of Jesus Christ they were baptized both 
men and women. Their faith must have been expressed 
in some way, or Philip would not have known who desired 
to be baptized. This passage then — the 37th verse — 
whether written by lyuke or interpolated by some other 
hand, both expresses and implies important truths and 



THB ETHIOPIAN TRKASURBR. 1 83 

facts that are clearly taught in many other passages, the 
genuineness of which cannot be questioned. 

To say, ''If thou belie vest with thine heart, thou 
mayest;'' is also to say by implication, ''if thou believest 
not, thou may est not." For an unbelieving and impeni- 
tent man to be baptized in the name of the Lord Jesus 
would be an impious mockery of a divine institution and 
an insult to the mercy of God. Indeed, such a man can- 
not be truly baptized in the name of the Lord. "In the 
name of" means "by the authority of;" and the Lord never 
authorized the baptism of such a character. We may go 
through the form, and the name of the Lord may be pro- 
nounced; but the baptism which the Lord authorized is not 
there, unless the preparation of heart and life is there. 
The confession here put into the mouth of the eunuch, 
though brief, is nevertheless comprehensive. It necessa- 
rily involves the heartfelt acceptance of the whole scheme 
of redemption as revealed in the Bible. If the proposition 
that "Jesus is the Chtist, the Son of the living God," is 
true, then the Bible is true, and the religion that is de- 
veloped in it, is a glorious reality. But if this proposi- 
tion is false, then the Bible is false, and its religion a de- 
lusion. 

The very existence, then, of a revealed religion de- 
pends on the Messiahship of Jesus of Nazareth. If He 
was not the Christ, the Son of God, then man is without 
a Savior, and can have no hope in the hour of death. But 
if Je^us of Nazareth was the Christ the Son of the living 
God, the power of death has been broken, the gates of 
^<2rf^^ have been carried in triumph, and a bright and 
glorious immortality has been secured to the children of 
God. 

X. THK KUNUCH IS BAPTIZED. 

"And he commanded the chariot to stand still; and 



1 84 • Conv:e:rsioN: 

they both went down into the water, both Philip and the 
eunuch; and he baptized him/' 

It has been said that we cannot determine with cer- 
tainty from this statement whether Philip baptized the 
eunuch, or the eunuch baptized Philip. I sincerely pity 
the mind that is in such a strait as this. Can we determine 
from the entire narrative, which was ' the teacher and 
which the inquirer? Which was the preacher and which 
was the hearer? Indeed, can we be mistaken with reference 
to this matter? It is plainly declared that Philip preached 
to the eunuch. Is it customary " for preachers to baptize 
their converts, or for converts to baptize their preachers? 
Was ever such an occurrence heard of, as that of a convert 
baptizing the preacher by whom he had been led to the 
acknowledgment of the truth? I need not pause to answer 
these questions. But again, was it Philip or the eunuch 
who asked to be baptized? The answer to this settles the 
question. It is saddening, indeed, to think of the pitiful 
quibbles to which some men will resort in order to evade 
the obligation of a known duty. 

I will not here raise the question concerning the action^ 
or as it is usually called, the mode of baptism. This will 
constitute a separate sermon at the close of the series. The 
point that we now wish to emphasize is this, that when 
this devout student of the Old Testament Scriptures was 
convinced of the Messiahship of Jesus, he at once ac- 
knowledged His supreme authority and submitted to His 
divine government. There was no hesitation on the part 
of either Philip or the eunuch, no delay for the purpose of 
calling a church council together to hear the experience 
of the eunuch and decide whether he was a fit subject for 
baptism or not, no putting off for a more convenient season. 
The eunuch doubtless felt that ''Now is the acceptable 
time,'' that "To-day is the day of salvation," and hence 
he gladly entered at once on the pathway of obedience. 



'THH KI'HIOPIAN I'R^ASURKR. 1 85 

In this lie set an example that all truly penitent persons 
should willingly follow. 



XI. THK JOY RKSUI.TING. 

''And when they came up out of the water, the Spirit 
of the lyord caught away Philip; and the eunuch saw him 
no more, for he went on his wa}^ rejoicing." 

Here we have an exemplification of the divine law of 
happiness which was laid down by the Savior himself 
in these words, ''If ye know these things, happy are ye, if 
ye do them." First, a knowledge of what God requires; 
second, doing the same from the heart; and third, happi- 
ness as the invariable result. This is the divinely-estab- 
lished order which cannot be reversed. In all the dispen- 
sations of God's mercy, obedience — penitent, loving, trust- 
ing obedience — to the requirements of God, has been to 
men the great condition of satisfying joy and sustaining 
hope. 

This man of Ethiopia has now found that Onk of 
whom Moses and the prophets did write, that Onk through 
whom alone is preached the forgiveness of sins, that Onk 
in whose name only is there salvation. Weary and heavy 
laden, he takes upon himself the yoke of his loving Savior, 
and finds rest unto his soul. Here the inspired historian 
leaves him and he goes on his way rejoicing. Happy 
man! Thrice happy man! Happy in the forgiveness of 
all past sins! Happy in the comfort of the Holy Spirit! 
Happy in the hope of eternal life! 

Friendly hearers, are you inquiring after the way of 
life and salvation? If so, then let the prophets and the 
apostles lead you to the Lamb of God that takes away the 
sin of the world. Learn of Him, take His yoke upon you, 
and you will find rest to your sin -burdened souls. Then 



1 86 CONVEJrsion: 

you also may go on your way rejoicing in the hope of end- 
less happiness beyond the grave. 

* 'To-day the Savior calls, 

Ye wanderers, Come: 
O, ye benighted souls. 

Why longer roam? 

To-day the Savior calls; 

O, hear Him now; 
Within these sacred walls 
To Jesus bow. 

To-day the Savior calls; 

For refuge fly; 
The storm of vengeance falls, 

And death is nigh. 

The Spirit calls to-day; 

Yield to his power; 
O, grieve Him not away; 

'Tis mercy's hour." 



Zcntl) Sermon* 



THK CONVERSION OF THK PHII.IPPIAN JAII^KR.— ActS 

16:25-34 

The conversion of the '^man of Ethiopia," who had 
been up to Jerusalem to worship, illustrates the powder of 
the gospel in leading a devout and truth seeking student 
of the Old Testament to the One of whom Moses and the 
prophets did write, and who was ''the end of the law unto 
righteousness to every one that believeth. ' ' The conversion 
of the Philippian jailer, on the other hand, illustrates the 
power of the same gospel in turning a Gentile away from 
his idol to the service of the living and true God. 

With reference to their previous opportunities and re- 
lationship to God, and perhaps also in their personal char- 
acter, the treasurer of- Queen Candace and the jailer of 
Philippi differed widely; but the means of their salvation 
were one and the same. To the former, Philip preached 
Jesus as the suffering lyamb of whom Isaiah wrote; to the 
latter, Paul and Silas spoke the word of the I^ord as the 
means of salvation to all who receive it. 

To the brief narrative found in the sixteenth chapter 
of the Acts of Apostles, we are indebted for all that we can 
ever know with reference to this case of conversion. Let 
us therefore carefully examine all the facts here related, 
and compare them with the items here given in the Com- 
mission, and the facts stated in other cases of conversion. 

I. PAUIv AND SII.AS IMPRISONED. 

These faithful servants of the lyord in their missionary 
tour through Macedonia, had reached the city of Philippi; 
and after abiding there for some days, they went out of the 



1 88 conversion: 

city on the Sabbath to the river side, where they **sup- 
posed there was a place of prayer," and ''they sat down, 
and spake unto the women who were come together. ' ^ 
This resulted in the conversion of Lydia and her house- 
hold; and after the baptism, at her earnest solicitation, 
Paul and Silas took up their abode in her house. 

While there it came to pass as they were going to the 
place of prayer, that a certain maid having a spirit of div- 
ination met them, and following them cried out, saying, 
''These men are servants of the Most High God, who pro- 
claim unto you the way of salvation. ' ' This she did for 
many days, until Paul turned upon her, and in the name 
of Jesus Christ cast out the evil spirit. Her master seeing 
that the hope of their gain was gone, they were so en- 
raged against Paul and Silas that they laid violent hands 
on them, dragged them before the rulers of the city, and 
accused them as Jews of troubling the city, and setting 
forth customs which the Philippians as Romans could not 
lawfully observe. The magistrates lent a willing ear to 
these false accusations; the multitude rose up against them; 
and without any legal investigation of the matter, these 
unworthy magistrates commanded that they should be 
beaten with rods. 

"And when they had laid many stripes upon them 
they cast them into prison, charging the jailer to keep 
them safely; who, having received such a charge, cast 
them into the inner prison, and made their feet fast in the 
stocks." 

As the lyord makes the wrath of man to praise Him, 
and the residue of wrath He restrains, it came to pass 
that this unjust and cruel conduct on the part of their 
accusers and of the multitude and the magistrates, led in 
the providence of God to the conversion of the jailer and 
his household, to the vindication of Paul and Silas, and 
the wider dissemination of the truth. 



THK PHIIvIPPIAN JAII^KR. 1 89 

II. PRAYKR AND PRAISB IN THB INNER PRISON. 

*'But about midnight Paul and Silas were praying and 
singing hyms unto God, and the prisoners were listening 
to them.'^ 

The body may be imprisoned; but the soul can neither 
be confined within walls, nor bound with chains. The 
feet may be fettered, but the thoughts fly like swift-winged 
arrows to the angels' home beyond the skies. The dun- 
geon may throw its more than midnight darkness over the 
natural vision, and shut from mortal ears the groans and 
cries of tortured humanity; but the light of divine mercy 
will shed a halo of glory around the soul; and the mur- 
mured prayer or the surpressed sigh, will be heard, as if 
in tones of thunder, at the throne of God. Although the 
bodies of Paul and Silas are bathed in their own blood, 
their hearts are full of comfort, hope and joy. They regard 
it as an honor that they are accounted worthy to suffer per- 
secution for the sake of Him who died for them. While on 
earth, Jesus said to His disciples, ''Blessed are ye when 
men shall reproach you, and persecute you, and say all 
manner of evil against you falsely, for my sake. Rejoice 
and be exceedingly glad; for great is >our reward in 
heaven; for so persecuted they the prophets that were be- 
fore you." This happiness Paul and Silas now realize, 
finding it a well-spring of joy in that night of darkness 
and pain. 

Neither the Roman empire, nor all the powers of 
darkness, could pluck this joy from their hearts. They 
are happy in spite of all that Satanic malice can devise, 
or human power can inflict. Their hearts are filled to 
overflowing and their joy breaks forth in pra^^ers of thank- 
fulness and songs of rejoicing. With what strange and 
thrilling emotions must the other prisoners have listened! 
for such prayers and songs had never before been heard 



I90 convkrsion: 

before within those gloomy walls. Nor did the prisoners 
alone hear them, but God also; and in the quaking earth 
He dispatched a swift messenger for their relief. 

III. THK KARTHQUAKK. 

'^And suddenly there was a great earthquake, so that 
the foundations of the prison-house were shaken; and im- 
mediately all the doors were loosened. ' ' 

Every heart was doubtless made to quail with terror, 
and every cheek was paled with deadly fear, excepting 
only Paul and Silas who in the mighty power that shook 
the earth recognized their Father's hand; and in His love 
they felt secure. 

''And the jailer being roused out of sleep, and seeing 
the prison doors open, drew his sword and was about to 
kill himself, supposing that the prisoners had escaped. " 

Knowing that he would be held to a strict accounta- 
bility for their safe keeping, and deeming it to be impos- 
sible for him to give an account of their escape that would 
be satisfactory to the magistrates and the people, he feared 
to face the consequences, and deemed it more honorable to 
die by his own hands than by the hands of the executioner. 
But his fears were entirely groundless. The prisoners 
were all there. The hand that closed the lion's mouth 
when Daniel was cast into their den, and that shielded the 
Hebrew children when they were cast into the fiery fur- 
nace, was laid on every man in the prison; and not one had 
dared to move. Indeed we doubt, if e^en the thought of 
escape had entered any mind. All were held by an unseen 
but irresistible power. As the jailer in utter ignorance of 
all this is about to fall on his own sv/ord, Paul cries out 
saying. Do thyself no harm; for we are all here." This 
assures him of the safe-keeping of his entire charge, and 
stays his suicidal hand. 



conversion: 191 

IV. THE JAII^ER'S anxious INQUIRY. 

''And he called for lights, and sprang in, and tremb- 
ling for fear, fell down before Paul and Silas, and brought 
them out, and said, Sirs, what must I do to be saved. 

Saved from what? Not from Roman punishment, as 
some have strngely conjectured, for, as the prisoners are 
all safe, he is in no danger of punishment from the civil 
authorities. All fear of the government must have vanish- 
ed when Paul said, ''We are all here." So far as the mag- 
istrates are concerned, all he has to do is to close the doors 
and turn the keys, and all will still be well. 

Why then does he tremble? Why does he fall at the 
feet of these scorned and scourged Jewish prisoners? Why 
does he bring them out into his own house, and say to 
them, "Sirs, what must I do to be saved?" Ah! it is a 
new fear that has seized his heart. It is a power infinitely 
greater than the Roman government, before which he now 
trembles. It is punishment immeasurably greater than 
that of the sword, which he now dreads. It is the con- 
sciousness of sin and guilt, that now strikes terror to his 
heart. 

We should not forget that Paul and Silas had been in 
the city for many days, had gone out and in daily, had 
spoken publicly at the river side, had baptized Lydia and 
her household, had been dragged before the magistrate, 
and beaten in the presence of the multitude, all of which 
it is hardly possible that the jailer could have been ignor- 
ant. It is highly probable, however, that up to the very 
moment in which Paul prevented him from taking his own 
life, he had felt no interest whatever in them or their preach- 
ing; yet of both he must have had some knowledge. While 
he may have regarded them as adventurers, or as wicked 
impostors; yet he must have known something of them as 
the earnest proclaimers of what the Philippians regarded 
as a new religion. 



192 Tim PHII^lPPIAN JAII^KR. 

And now by the wonderful events of that midnight 
hour, his mind is quickened into its highest activity, and 
his heart is stirred to its very depths. He thinks fast; but 
he thinks to the point. He reasons with lightning like 
rapidity; but his conclusions are wonderfully correct. He 
feels that the issue of life and death, both for time and 
eternity, is at stake; and he feels aright. He looks upon 
the earthquake as the finger of God pointing to Paul and 
Silas as the messengers of life and salvation; and in this 
he is not mistaken. It was therefore the deep conviction 
of his own sinfulness and the firm persuasion that Paul 
and Silas had a message from God, that drew from his 
heart the earnest, anxious inquiry, ''Sirs, what must I do 
to be saved?'' This question under all the circumstances 
must have referred to salvation from sin, from its guilt 
and condemnation, from its dominion and penalty. This 
is the question of questions to all men of every age. This 
quCvStion should be the burden of every heart until it is 
answered in the full assurance of pardon and the well 
founded hope of heaven. 

V. THK ANSWER OI^ PAUIv AND SII.AS. 

''And they said. Believe on the lyord Jesus, and thou 
shalt be saved, thou and thy house.'' 

In this brief response they presented Jesus to him as 
the Savior of sinners. They did not, however, demand 
faith of him without submitting the evidence on which 
faith in Jesus must ever rest. It is by no means a blind, 
unreasoning trust in Jesus that the gospel requires, but an 
intelligent conviction that the things preached concerning 
Him are true; and this conviction cannot be produced with- 
out satisfactory evidence. 

Jesus himvSelf, while on earth, did not ask any one to 
believe on Him without the most conclusive evidence. 
Hence in support of His own claims, He presented (i) 



THB PHII.IPPIAN JAII.KR. 1 93 

the testimony of John the Baptist, (2) the testimony of the 
Scriptures, (3) the testimony of His own works, and (4) 
the testimony of the Father, as the all-sufficient basis of 
the most undoubting faith in Him. In addition to these 
we have (i) the subsequent testimony of the Holy Spirit, 
(2) the testimony of the apostles, and (3) the testimony 
of the ages since the day of Pentecost. 

Paul declares that belief or faith comes of or by hear- 
ing, that is by the message heard, the report of the wit- 
nesses, as the word which is rendered hearing implies; 
and this hearing, that is, report or testimony, comes 
through the word of God. " So it was in the case of the 
Philippian jailer; and also in all other cases of conversion 
under the ministry of the apostles. Paul and Silas having 
required him to believe on the Lord Jesus, proceeded at 
once to lay before his mind the facts concerning Jesus 
which must be believed, and the evidence by which these 
facts are sustained. 

VI. THK DISCOURSK OF PAUI. AND SII.AS. 

''And they spake the word of the Lord unto him, with 
all that were in his house." 

This single remark is all that is said concerning the 
entire discourse; yet it is all that was necessary to be said, 
when it is taken in connection with all the facts which 
Luke had already related concerning other cases of con- 
version. * 'The word of the Lord" which they spoke to 
the jailer was simply the gospel of Christ in all its truths, 
facts, precepts, promises and threatenings. This is simply 
indisputable; and I need not dwell upon it. 

That Jesus of Nazareth was the promised Messiah — 
that He died as an offering for sin, was buried, and rose 
again — that He authorized His chosen apostles to preach 
repentance and remission of sins in His name among all 
nations, beginning at Jerusalem — that He was exalted by 

13 



19^ conversion: 

the right hand of the Father where He ever lives to inter 
cede for us — and that He will come again in power and 
great glory — these are the leading facts that must have 
been presented to the jailer and all that were in his house; 
for to speak the Word of the lyord to inquiring sinners, is 
to preach the gospel as the power of God unto salvation to 
every one that believeth. 

VII. THK KFKCT OF THE DISCOURSK. 

''And he took them at the same hour of the night and 
w;ashed their stripes; and was baptized, he and all his, 
immediately. ' ' 

How did he learn that it was his duty to be baptized? 
There can be but one answer to this; and that answer is 
found in the single statement that they spake unto him 
the Word of the I^ord, and to all that were in his house. 
They all learned that it was their duty to be baptized from 
the Word of the Lord; for this they heard, this they re- 
ceived, and this they obeyed. 

The Word of the Lord, as used in the New Testament, 
includes not only what God has done in and through 
Christ in providing and revealing the means of salvation; 
but also what He requires men to do in order to the per- 
sonal enjoyment of this salvation. 

The Word of the Lord sets forth the love of the 
Father, the sacrificial offering and priestly intercession of 
the Son, the ministration of the Holy Spirit and the min- 
istry of the apostles, as the great means and agencies of 
man's salvation. 

The Word of the Lord requires of the alien faith in 
the Lord Jesus Christ, repentance toward God, and baptism 
into the name of the Father and of the Son and of the 
Holy Spirit, as conditions preparatory to the enjoyment of 
the blessings found in the Church or Kingdom of Christ 
on earth. 



THK PHII^IPPIAN JAII^KR. 195 

The Word of the Lord promises to all who thus come 
to Him in faith, penitence, and obedience, the remission of 
all past sins, the comfort of the Holy Spirit, and the hope 
of eternal life. 

The Word of the Lord requires of all who receive it 
and obey it, the hearty observance of all things com- 
manded by Jesus or instituted by the apostles, the diligent 
cultivation of the Christian character, and a faithful con- 
tinuance in well doing to the end of life, as a preparation 
for the jo3^s of the life that is to come. 

The Word of the Lord promises to all who hold out 
faithful unto death the abundant entrance into the ever- 
lasting kingdom of our I^ord and Savior Jesus Christ, and 
the possession of "an inheritance, incorruptible, undefiled, 
and that fadeth not away." It is therefore "by faithful 
continuance in well doing, seeking for glory, honor, and 
immortality," that we are prepared for, and assured of, 
eternal life. 

The jailer and his household received the Word of t lie 
Lord, as it was spoken by Paul and Silas; and in doing 
this they accepted most heartily all that the lyord had done 
for them, and faithfully observed all that He required of 
them. There was no hesitation or procrastination on the 
part of the jailer and his household. They did not post- 
pone their submission to the Lord to the next week, or 
even the next day, but were baptized the same hour of the 
night. But why were they baptized at all? Evidently, be- 
cause the Lord required it. How did they learn this? 
From the Word of the Lord which was spoken by Paul 
and Silas; for they had no other source of information. 

That all who believe in Jesus and repent of their sins 
should be baptized by the authority of Christ into the name 
of the Father and of the Son and of the Holy Spirit, is a 
part of the Word of the Lord that went forth out of Jerusa- 
lem unto all the nations. It may be a very small part, 



196 conversion: 

even the very least part, for aught I know to the contrary; 
still it is a part, and will ever remain a part of the Word 
of the Lord, the Gospel of our salvatiojt. As such no 
faithful man ever did, or ever will, leave it out of the 
message which God sends to the inquiring alien. In the 
conduct of the jailer and his household, we have a mani- 
festation of their heroic faith and genuine repentance, as 
well as of their hearty obedience. 

VIII. WHKRK WKRK THEY BAPTIZED? 

The precise place we know not, and can never know 
till we meet them in heaven; but there is one thing of 
which we may be well assured, and that is, they were not 
baptized in the jailer's house. The facts stated by Luke 
place this beyond all question. 

First Fact — the jailer '* brought them ouf of the inner 
prison before he said, '*Sirs, what must I do to be saved?'* 
Second Fact — ''they spake the word of the Lord unto him, 
with all that were in his house." In bringing them out 
of the inner prison then, he brought them into his own 
house; for otherwise the discourse could not have been de- 
livered ''in his house," as Luke says it was. Third Fact — 
"he took them" to some place, where he washed their 
stripes and was baptized, "he and all his." Fourth Fact — 
after the baptism, "he brought them up into his house," 
from which he had taken them. 

As he could not have brought them up into his house, 
unless they had been taken out of it, and as they were "in 
his house" when the word of the Lord was spoken to them, 
it follows irresistibly that when "he took them" to the 
place where he "washed their stripes and was baptized," he 
must have taken them out of his house; for they were out 
when they were baptized, and had to be brought into his 
house to be in it again. 

To what precise spot he took them, the Lord only 



THK PHIIvIPPIAN JAII^ER. 197 

knows. He may have taken them to the river that flowed 
hard by, at the side of which they had already preached 
the gospel to the women who resorted thither for prayer, 
and in which it is probable that Lydia and her household 
had been baptized. Or he may have taken them to some 
public pool in the city, or to his own private bath. With 
reference to this point the history of the case says nothing; 
and on this point I afiirm nothing. He must have taken 
them to some place where there was water enough to wash 
or bathe their beaten bodies and in which he and his could 
be baptized. It matters not however, where that place was. 
The question as to what baptism is must be settled on other 
grounds. Whatever baptism was in the days of the apos- 
tles, to that they submitted, and submitted at once; and 
w^hatever was baptism then, that and that alone is 
baptism now. 

IX. THK JOY WHICH FOI.I.OWKD. 

*'And he brought them up into his house and set meat 
before them, and rejoiced greatly, with all his house hav- 
ing believed in God.'' 

How plain and pointed every sentence in the entire 
narrative ? Though brief, it contains a wonderful amount 
of information. Paul and Silas spoke the Word of the Lord 
to all that were in the jailer's house. Then he took them 
the same hour of the night and washed their stripes, and 
was baptized, he and all his immediately. Then he re- 
joiced greatly with all his house, having believed in God. 
All the jailer's house are associated with him in hearing, 
in believing, in being baptized, and in rejoicing. We find 
in all this a perfect agreement with the Rule of Conversion 
laid down in the Great Commission as reported by Mark. 

'*And he said unto them, Go ye into all the world and 
preach the gospel to the whole creation. He that believ- 



198 conversion: 

eth and is baptized shall be saved, but he that disbelieveth 
shall be condemned." 

Here we have, first, the gospel preached and heard; 
second, belief of the gospel which involves a living faith 
in Jesus as the Christ, the Son of God, and the only Savior 
of men; third, baptism in obedience to the gospel w^hich is 
simply a heartfelt submission to the authority of Jesus; and 
fourth, the enjoyment of the salvation promised in the 
gospel. Now in the case of the jailer, first, ''they spake 
the Word of the Lord unto him, with all that were in his 
house," that is they preached the gospel to all that were in 
the house; second, he believed in God with all his house, 
for the expression, "having believed in God," shows that 
the faith came in before the baptism; third, they were all 
baptized the same hour of the night; fourth, they all re- 
joiced in the enjoyment of the promised salvation from 
guilt and condemnation. 

On examining other cases of conversion, we find them 
all agreeing like this with the Comviission, and of course 
with each other, in everything that is a part of conversion 
at all. In all cases, the gospel was preached as the seed 
of the kingdom, and as the medium through which God's 
converting power reaches the heart and controls the life; and 
in all cases men heard, believed, repented, were baptized, 
and went on their way rejoicing. 

Rightly understood, Paul and Silas cover the whole 
ground of the alien's duty, when they say to the jailer, 
* 'Believe on the I^ord Jesus, and thou shalt be saved, thou 
and thy house." He and all his house were to be saved 
on the same conditions, for religion is a personal matter, 
and no one can be saved on the faith of another. Every 
one must believe on Jesus for himself, and then act for 
himself; for every one must give account of himself unto 
the lyord. The whole discourse was simply a development 



THE PHIUPPIAN JAII.KR. 199 

of the admonition, ** Believe on the Lord Jesus, and thou 
shalt be saved/' 

X. WHAT IS IT TO BKI.IKVK ON THK I.ORD JKSUS? 

This is an all important question, and should therefore 
be clearly understood by all who are inquiring after the 
way of life. We may believe many things concerning Je- 
sus, things that are true and important in themselves; and 
yet not believe on Him as our Savior. Skeptics, and infi- 
dels, and even blasphemers, believe many things concern- 
ing Jesus, and yet they do not believe on Him in the full 
scriptural sense of this requirement. That Jesus lived, 
that He claimed to be the Christ, that He was rejected and 
crucified, that in the Gospels we have a record of His 
teaching, that the Church is founded on Him, and that 
Christianity takes its name from Him, are all facts which 
no intelligent man, Jew or Gentile, will deny. Jews be- 
lieve all these things, and yet they do not believe on Him 
as the Christ. Other men may and do believe all these 
things; and yet they do not believe on Him as their Sav- 
ior. Some men go farther than this and teach that He was 
the model man, that He was the greatest of all teachers, 
that He died as a martyr to the truth He taught, that He 
introduced a new era into the history of the world and- the 
development of the race; and yet they deny His divinity, 
reject His bodily resurrection from the dead, and per con- 
sequence His mediatorial reign at the right hand of the 
Father. They-can not therefore, look for Him to come 
again to raise the dead and judge the world. They believe 
a part of the testimony concerning Jesus, but reject the 
testimony concerning those facts which constitute Him the 
Light of the world and the Savior of men. Therefore, they 
do not believe on Him. 

No impenitent or disobedient man fully believes on 
the Lord Jesus Christ; for if he did he would not remain 



200 convkrsion: 

impenitent or disobedient. The faith in Jesus, which the 
gospel requires, is a living, active principle that works by 
love purifies the heart, reforms the life and brings the 
whole man into subjection to the authority of the Savior. 
It is a faith which does not say, "What good will bap- 
tism do me? Can't I be saved without it?" but which 
says from the heart, and with all the heart, ''Here Lord I 
give myself away; 'tis all that I caii do." We must be- 
lieve then, not only that Jesus lived and taught, but also 
that He was indeed and in truth the Christ, the Son of 
God; and that His teaching therefore, was with divine 
authority. We must believe, not only that He died as a 
martyr to the truth which He taught, but also as a sacrifice 
for our sins; and therefore that His blood only can cleanse 
us from guilt. We must believe, not only that He was 
buried, but also that He rose again for our justification, 
and was exalted by the right hand of God, and was there- 
fore constituted Lord of all, and Judge of the living and 
the dead. 

In a word, to believe on the Lord Jesus Christ in a 
scriptural sense, is to accept Him in all the fulness of that 
character, both personal and official, in which He is re- 
vealed to us in the gospel; also to receive heartily what He 
says; and joyfully do what He commands, thus building 
on Him all our hopes of future and endless happiness. 
With such a belief on Jesus as this, is connected the as- 
surance of salvation from all past sins, and of the present 
enjoyment of God's favor. 

The jailer and all his house thus believed on the Lord 
Jesus Christ, which was manifested by their hearty re- 
pentance and ready obedience. Thus ''delivered out of 
the power of darkness and translated into the kingdom of 
God's dear Son," they were no longer "strangers and 
foreigners, but fellowcitizens with the saints and of the 
household of God. In the forgiveness of all past sins, the 



'THK PHII.IPPIAN JAII^KR. 20I 

comfort of the Holy Spirit, and the hope of eternal life, 
their hearts are filled to overflowing with joys that are un- 
speakable and full of glory. 

Friendly hearer, would you ] artici]>ate in this heaven- 
born joy while journeying throu<;h this land of sorrow and 
of death? If you would, then while mercy calls and mercy 
pleads, lend a willing ear to the Word of the Lord, which 
is none other than the gospel of your salvation. Quickened 
and guided by this divine message, turn away from the 
world with all its allurements, come to the loving Savior, 
bow to His divine authority; and thus enter His heavenly 
kingdom that you may find rest for your grief-ladened and 
sin-burdened souls. Then sust^i ined and encouraged by 
all the exceedingly great and precious promises found in 
the Word of the living God, live supremely for Him who 
died for you and rose again, that you may ever go on your 
way rejoicing in view of the bright and glorious inheri- 
tance that awaits all the children of God. 

''Come unto me whosoever is thirsty. 
Drink from the fountain flowing for thee. 
Fountain of gladness, life everlasting. 
Forth from the throne 'tis flowing so free.'' 

"Come whosoever will to the fountain. 
Come without money, come ye and drink, 
Jesus invites you, why do you tarry, 
'Tis but a step from you to the brink." 

"Come all ye thirsty, drink ye and live, 
Jesus the water freely will give; 
lyife everlasting, drink to your soul. 
Drink of the witer, drink and be whole." 



leieventb Sermon* 



HOUSKHOi:.D CONVERSIONS. 



''^Believe on the Lord Jesus, and thott shall be saved, thou 
and thy house,' ^ Acts i6:ji. 

In all the cases of conversion that have been consid- 
ered in the preceding discourses, excepting households, 
it cannot be denied that all the persons who were bap- 
tized had heard the gospel and believed on the Lord 
Jesus Christ. It was by hearing the word that they were 
enabled to believe; for * 'faith comes by hearing," that is 
by the testimony that is heard, and this hearing or testi- 
mony is ''by the Word of God." 

It was also by believing the truth and heartily repent- 
ing of sin that they became the proper subjects of baptism. 
All will agree that faith and repentance are indispensable 
prerequisites to a true and valid Christian baptism on the 
pari of all those who have arrived at the age of accounta- 
bility. It is confidently believed, however, by many de- 
vout persons, that not only penitent believers, but infants 
also, are proper subjects of Christian baptism; and the 
households mentioned by Luke and Paul are cited as ex- 
amples of the actual baptism of infants. 

We now propose to examine closely all the household 
case^, and to consider candidly and carefully all the facts 
pertaining to them, in order to ascertain if they present 
any exceptions to the rule which we have deduced from 
the Commission, and which was so strictly observed in all 
other cases of conversion. 

I. THK HOUSKHOI.D OF CORNKI.IUS. 

Who composed the audience found in the house of 
Cornelius, when Peter entered and preached unto them 



HOUSKHOI.D. 203 

the word of the Ivord? Luke distinctly mentions three 
classes of persons: (i) ''his household servants," (2) ''sol- 
diers that waited on him continii illy," (3) "his kinsman 
and near friends;" but he says not a word about wife, or 
children of any age. (Acts 10:7, 24 ) Cornelius may 
have had a wife, or he may not. He may have had chil- 
dren or he may not. He may have had infant children, 
or he may not. The narrative is utterly silent with ref- 
erence to all these things; and it is certainly a fallacious 
method of reasoning to assume anything as a matter of 
fact, that is not mentioned, or even alluded to, and then base 
an argument on that assumption. We can prove anything, 
if we are only permitted to assume our premises. But even 
if there were infants in the household of Cornelius, we 
think the facts clearly show that they were not among 
those who were commanded to be baptized in the name of 
the lyord Jesus. 

When Peter went into the house of Cornelius, it is 
said that he found many who ha I come together, consist- 
ing of the persons mentioned above, with reference to 
whom Cornelius said, "Now therefore we are all present 
in the sight of God, to hear all things that have been com- 
manded thee of the Lord. ' ' To this assembly of persons 
who were thus able, willing, and waiting to hear the Word 
of the Lord, Peter proceeded to preach Christ Jesus and 
Him crucified, and finally summed up the whole matter in 
one pointed declaration. "To Him bear all the prophets 
witness, that through His name every one that believeth 
on Him shall receive remission of sins." (Acts 10:43.) 
This shows conclusively that the apostle was speaking to 
those only, and of those only, who are capable of believ- 
ing the Word of the Lord, and who are guilty of personal 
sins on account of which they stand in need of forgiveness. 
Neither of these is true of infants. They are incapable of 
believing; and they have no personal sins to be forgiven. 



204 conversion: 

Next we have the statement that' "while Peter yet 
spake these words, the Holy Spirit fell on all them who 
heai'd the word,'' The six Jewish brethren who had ac- 
companied Peter were amazed when they saw ''that on the 
Gentiles also was poured out the Holy Spirit;" yet they 
could not doubt or deny the fact, ''for they heard them 
speak with tongues and magnify God, ' ' They were capa- 
ble then both of hearing and of speaking. "Then answered 
Peter," evidently addressing the' six Jewish brethren, 
"can any man forbid the water, that these should not be 
baptized who have received the Holy Spirit as well as we?" 
No man daring to forbid, "he commanded them to be bap- 
tized in the name of Jesus Christ." (Acts 10:44-48.) 

Now, who were baptized? Those only who were com- 
manded to be baptized. Who then were commanded to 
be baptized? Those who had received the Holy Spirit. 
Who had received the Holy Spirit? Those only who 
had heard the word and believed. It follows then irre- 
sistibly that only those who had heard the word and be- 
lieved were baptized, and as infants can neither hear the 
word nor believe, they are thus expressly excluded from 
this baptism, even if there were any in the house of Cor- 
nelius. 

That those on whom the Holy Spirit fell were at that 
instant believers in Jesus as the Christ, having heartily re- 
ceived the truth as it was presented by the apostle, is es- 
tablished beyond all dispute by the explanation of this 
matter which Peter gave to the apostles and elders at Je- 
rusalem when they were discussing the question whether 
the Gentile believers should be required to be circumcised 
or not. "And when there had been much questioning, 
Peter rose up, said unto them, Brethren, ye know how 
that a good while ago God made choice among you, 
that by my mouth the Gentiles should hear the word of the 
gospel and believe, and God who knoweth the heart, bare 



HOUSKHOI.D. 205 

them witness, giving them the Holy Spirit, even as he did 
unto us; and he made no distinction between us and them, 
cleansing their hearts by faith." (Acts 15:7-9.) The 
clear and explicit testimony of Peter puts it beyond the 
reach of successful contradiction that they first heard and 
then believed; and that God bore them witness by the 
miraculous gift of the Holy Spirit, thus opening the door 
of faith to the Gentiles for all coming time, as He had pre- 
viously opened it to the Jews; and also that He cleansed 
their hearts by faith, and not by the miraculous gift of the 
Holy Spirit. 

The persons who thus heard, who thus believed, who 
thus had their hearts cleansed by faith, who thus received 
the Holy Spirit, and were thereby enabled to speak with 
tongues, were the persons who were commanded to be 
baptized. Not one of these things has ever been true of 
infants. The power to speak with tongues was a miracu- 
lous gift, it is true, which was directly conferred on men 
through the on-comirig of the Holy Spirit; but there is not 
one single instance in all this history of wonders in which 
this gift was ever bestowed on an infant. The sum of the 
whole matter, so far as the subjects of this baptism are con- 
cerned, is simply this: — None were baptized on this occa- 
sion but those on whom the Holy Spirit fell as he had fal- 
len on the Jews; the Holy Spirit thus fell on none but 
those who heard the word and believed; therefore none 
were baptized on this occasion but those who heard the 
word and believed. 

II. THK HOUSEHOIvD OF I,YDIA. 

''And a certain woman named Lydia, a seller of pur- 
ple, of the city of Thyatira, one that worshiped God, heard 
us: whose heart the Lord opened to give heed unto the 
things which were spoken by Paul. And when she was 
baptized, and her household, she besought us, saying. If 



2o6 convKRSIon: 

ye have judged me to be faithful to the I^ord, come into 
my house and abide there, And she constrained us. (Acts 
16:14,15.) "And they went out of the prison and en- 
tered into the house of I^ydia: and when they had seen the 
brethren they comforted them and departed." (Acts 16:40.) 

All the information that we have concerning Lydia 
and her household is contained in these three verses of the 
19th chapter of Acts. So many facts are here stated that 
only the briefest mention is made of each. All that is 
said, however, is plain and pointed. From verses four- 
teen and fifteen, we gather the foUowng facts, (i.) 
Lydia was of the city of Thyatira. (2.) She was at this 
time engaged in selling purple in the city of Philippi. 
(3.) She was a worshiper of God, and with other 
women had resorted to the river side for prayer. (4 ) 
Hearing the gospel, the lyord opened her heart to attend 
to the things spoken by Paul. (5.) She was baptized, 
and also her household. (6.) She besought and con- 
strained Paul and Silas to abide in her house. 

With reference to I^ydia herself, it can not be denied 
that she heard, believed and voluntarily obeyed the gos- 
pel; and thus her individual case constitutes no exception 
to the Rule of Conversion. If there are any exceptions in 
this case, they are found in her household. But what evi- 
dence have we that any of the persons belonging to this 
household, did not hear and believe the gospel as well as 
Lydia, before they were baptized? Just none at all. This 
may be deemed a strong statement. If so, let him that 
demurs adduce the evidence. That there were persons in 
that baptized household who were incapable of believing 
is simply an inference. While there is not a particle of 
evidence that there were any infants in this baptized 
household, there is plain and positive evidence that those 
who were baptized, were all believers. In the thirteenth 
verse it is said, ''i^>nd we sat down and spake unto the wo- 



HOUSKHOIvD. 207 

men who had come together/ ^ Here it was that Lydia 
heard and was baptized; and as her household was like- 
wise baptized, it is arbitrary to assume that they did not 
hear and believe also. 

In the argument for infant baptism which is founded 
on this case, four things are necessarily assumed, (i.) 
that lyydia was at that time, or had recently been, a mar- 
ried woman. (2.) That she had children who were with 
her at Philippi. (3.) That some of these were infant 
children. (4.) That these infant children were 
baptized. Now in order to make out a case of infant bap- 
tism here, these four things must be positively proved. 
But to prove these four things is utterly impossible; for 
there is not even the shadow of evidence for any of these 
assumptions. On the contrary, the facts stated render the 
first, second and third, highly improbable, and put the 
fourth entirely out of the question. Even if the first, sec- 
ond and third could be proved, the fourth would not nec- 
essarily follow. 

If Lydia had a husband at that time, he was utterly 
ignored by lyuke in every statement concerning herself 
or her household. She is represented as saying, *'If ye 
have judged me to be faithful to the I^ord, come into my 
house. ' ' And when Paul and Silas were released from 
prison, "they entered into the house of Lydia. The house- 
hold is also called ''her household." All these facts im- 
ply that she was the sole head of that household. 

It m^y be said that she was a widow, and had with 
her her fatherless children. This, however is the merest 
conjecture; and if we are permitted to form our premises 
from conjecture, we can prove anything we please. Con- 
jecture does not constitute a sufl&cient basis on which to 
found an institution, or establish a practice. But even if 
Lydia was a widow and had children, the facts are all 
against the assumption that any of these were infants. If 



2o8 conversion: 

she had any infant children, her husband could not have 
been long dead; and as she was at this time some 300 
miles from her native city and engaged in mercantile 
business, it is hardly probable that on her husband^s death 
she would have started out in her sorrow with a babe in 
her arms to engage in such an enterprise. 

But if all these wild conjectures are granted, it will 
not necessarily follow that any infants were baptized on 
this occasion; for we can not by any fair construction in- 
clude in the household that was baptized any who did not, 
like Lydia, attend to the things spoken by Paul. It may 
be asked. Who composed the household of Lydia, if she 
did not have a husband and children ? We can not say 
with certainty; nor is it necessary that we should be able to 
answer this question as to the persons constituting her house- 
hold. The business in which she was engaged required 
that she should have a house and assistants; and in view 
of all the facts stated, it is most probable that her household 
consisted of her assistants in business and her domestic 
servants. However this may be, there is an additional 
fact stated by Luke that settles the question as to the char- 
acter of the persons composing lyydia's household. When 
Paul and Silas entered into her house after they were re- 
leased from prison, it is said, ''And when they had seen 
the brethren, they comforted them, and departed." 
Whom did they comfort? The brethren not the babes. 
Where did they find these brethren ? In Lydia's house. 
Therefore these brethren whom they comforted, constituted 
the household that was baptized. 

III. THE HOUSKHOI.D OF THE PHIUPPIAN. 

Having in a previous discourse treated of this case of 
conversion at some length, I will at this time notice those 
facts only that relate to the character of the persons who 
were baptized. All that can ever be known concerning 



HOUSKHOI.D. 209 

the subjects of this baptism, is found in Acts 16:28-34. Is 
it stated that there were any infants in this household? It 
is certainly not so stated. Is there any statement in any 
part of the narrative that even implies that there were any 
infants belonging to this household? There is not even a 
hint or an allusion to any thing of the kind. If it is said, 
on the one hand, that there may have been infants in this 
house; it can be said on the other hand, that there may 
not have been any infants therein; and the one may-be is 
just as good as the other. Many households have infants 
in them it is true; but many others have not; and we have 
no right to assume that this household belongs to the one 
class or the other. 

In a case of this kind, involving a religious practice, 
we need something better than 2. perhaps or a maybe. We 
need, and we have a right to demand, positive proof. But 
of positive proof for the practice in question, there is abso- 
lutely none. That there were infants in this or any other 
household that was baptized, is a matter simply of infer- 
ence or conjecture But on the other hand, there is plain 
and positive evidence in this case, as in others, that the 
household baptized was a household of believers. 

Ther^ are three statements that cover the entire 
ground as to the character of the persons composing this 
household; and these statements are found in three con- 
secutive verses, (i.) ''And they spake the word of the 
lyord unto him, with all that were in his house. " (2.) 
And he took them the same hour of the night, and washed 
their stripes; and was baptized, he and all his. (3.) And 
he brought them up into the house, and set meat before 
them, and rejoiced greatly with all his house, having be- 
lieved in God." (Acts 16:32-34.) From the "first of these 
statements, we learn that the Word of the Lord was spoken 
not only to thej'ailer, but also to all that were in his house. 
This necessarily excludes infants; for they are utterly in- 

14 



2IO conversion: 

capable of hearing, understanding, or obeying the gospel. 
They are also incapable of enjoying any of the blessings 
that are found in the kingdom of God on earth. Inspired 
men never preached the gospel to unconscious babes; for 
the gospel is not addressed to them, but to those who are 
capable of understanding believing, and obeying it. 

In the second of these statements, we are told that 
*'he and all his" were baptized the same hour of the night. 
By no legitimate construction can "all his" be made to in- 
clude more than ''all that were in his house," And as 
'*all that were in his house" had heard the Word of the 
Lord that was spoken by Paul and Silas, it follows that 
''all his" who were baptized had heard the same message 
of salvation, for the two phrases include the same persons. 
In the third of these statements, it is plainly stated that his 
house was a rejoicing as well as a believing house. It could 
not be said with truth that the jailer rejoiced with all his 
house unless all his house rejoiced with him. He is as- 
sociated with all that were in his house in hearing, in 
being baptized, in rejoicing, and in having believed in 
God. It follows then that all to whom the Word of the 
Lord was spoken, all who were baptized, and all who re- 
joiced, were the same persons; and thus their character as 
hearers and believers is settled beyond successful dispute. 

The promise made by Paul and Silas to the jailer 
when they said, "Believe on the Lord Jesus, and thou 
shalt be saved, thou and thy house," is thus verified. 
Salvation is here promised to the jailer's house on the 
same condition on which it is promised to him; and that 
condition is a faith that receives, trusts in, and builds on 
the Lord Jesus Christ. It will not do to say that the jailer's 
house was to be saved on his faith, as this would include 
not only his infant children, if he had any, but also his 
wife, his adult children, and his domestic servants; for all 
these belong to the household as well as infants. This 



HOUSEHOI^D. 211 

position proves entirely too much, and therefore proves 
nothing at all. 

No one can be saved on the faith of another. The 
jailer himself was to be saved on the condition of believ- 
ing on the Lord Jesus Christ, and so was every member of 
his family or household. Therefore the Word of the Lord 
was spoken to him *'with all that were in his house." All 
heard, all believed, all were baptized, and all rejoiced. In 
this case then as in the two preceding ones, we find no ex- 
ception to the Rule of Conversion as laid down in the Com- 
mission. 

IV. THK HOUSE aOI.D OF CRISPUS. 

**And Crispus, the ruler of the synagogue, believed in 
the lyord with all his house; and many of the Corinthians 
hearing, believed, and were baptized." Acts i8:8. 

This statement is so plain that it needs but little if 
any comment. It asserts positivel}^ not only that Crispus 
believed, but also that all his house believed, not merely 
a part of it. While it is so plainly stated that they believed, 
their baptism is simply implied in the statement which 
immediately follows. Paul tells us in his first letter to the 
Corinthians that he baptized Crispus and Gains; but he 
says not a word about the household of Crispus. The mem- 
bers of this household were evidently included among the 
**many Corinthians" who on "hearing, believed and were 
baptized." This puts it beyond doubt that they all with- 
out any exception first heard, then believed, and then 
were baptized. ' ' 

V. THK HOUSKHOIvD OF STEPHANAS. 

* 'And I baptized also the household of Stephanas. " 
I Cor. i:i6. 

Now the question is. What character of persons com- 
posed this household? This is the only question that can 
have any bearing on the investigation as to the subjects of 



212 conve:rsion: 

baptism in this household. But how are we to decide this 
matter. We can not settle it by conjecturing what may, 
or may not, have been. The question can be decided only 
by positive testimony. But have we any testimony of this 
kind bearing on this case? Let us see. Turn to the last 
chapter of ist Corinthians, and 15th verse, we read, "Ye 
know the house of Stephanas, that it is the first fruits of 
Achaia, and that they have set themselves to minister unto 
the saints." This settles the question as to this house- 
hold. Infants can not '*set themselves to minister unto 
the saints," or ''addict themselves to the ministry of the 
saints," as the common version has it; therefore there were 
no infants in this baptized household. 

VI. THK HOUSKHOI.D OF ARISTOBUIvUS, AND THK 
HOUSKHOI.D OF NARCISSUS. 

We consider these two cases together because of the 
very brief mention that is made of them, and because the 
same thing is said of both. In both cases, the term house- 
hold is supplied in the English version, not being express- 
ed in the Greek; yet we admit that it is rightly ^applied, 
the use of the article in the Greek clearly pointing to this, 
or to some other word of similar import. As these two 
households were recognized by Paul as members of the 
church at Rome, it follows as a matter of course that they 
had been baptized. This is evident from what Paul says 
to the Romans: ''Are you ignorant that we who were bap- 
tized into Christ Jesus were baptized into His death?" 
(Rom. 6:3.) This includes Paul, all the saints at Rome, 
and all the saints elsewhere; for all the members of all the 
churches in the days of the apostles had been baptized. 

Now what was the character of the persons composing 
these two households? There is 'just one brief statement 
concerning each; and one word in each case shows the 
character of each household. "Salute them who are of the 



HOUSKHOI.D. 213 

household of Aristobulus. " ''Salute them of the house- 
hold of Narcissus, who are in the lyord." (Rom. 15:10,11.) 
This is all and yet enough. They were persons who were 
capable of receiving salutations, and therefore capable of 
hearing and believing the truth. 

VII. TKRMS RKNDKRKD HOUSKHOI,D. 

In the Greek New Testament, there are two terms, 
each of which is properly rendered into English by the 
word household or family. These terms, giving them in 
English letters, are oikos, and oikia, the first masculine, 
the second feminine. Mr. Hughey in his discussion with 
President Braden took the position that oikos invariably 
includes children who may be infant children, while oikia 
does not; hence he claimed as supporting infant baptism 
only those passages in vv^hich household is the rendering 
of oikos, Pres. Braden declared that there was no author- 
ity whatever for this position, and appealed to the classical 
usage of the term. He showed that oikos was frequently 
used to denote the staff of a general which could hardly 
have been composed of infants; nor could it have included 
even a single infant. To this no reply could be made. 

I will now cite the definition of both terms as given by 
Liddell and Scott in their abridged Greek Lexicon, and as 
found in Bagster's Analytical Greek Lexicon of the New 
Testament. 

Liddell and Scott: — ''Oikos, a house, abode, dwelling; 
any place to live in; part of a house, room, chamber, a 
temple. II. household affairs, house-wifery; household 
property and goods. III. A household, family. IV. A 
house, race, family." Oikia, a house, dwelling. II. A 
household; also the inmates of a house, Lat. familia. III. 
A house or family from which one is descended." 

Bagster's Analytical Lexicon: — "Oikos, house, dwell- 
ing; place of abode, seat, site; metaphorically, a spiritual 



214 conversion: 

house or structure; by metonymy, a household, family, a 
spiritual household; family, lineage; a people, nation." 
'^OiKiA, a house, dwelling, an abode; tropically, the bod- 
ily abode of the soul; by metonymy, household, family, a 
spiritual household, family, goods, property, means/' 

From these definitions, the first founded on classical 
usage and the second on New Testament usage, the follow- 
ing facts are apparent. 

(i.) Both words literally mean a house, dwelling, or 
place of abode. (2.) By the figure of speech called meton- 
ymy which applies the name of the container to that 
which is contained, both words are used to denote the 
family or household, that is, all who are contained in the 
house or dwelling. This is the only usage that has any 
bearing on the question as to the subjects of baptism. (3.) 
Both words in classic usage denote a race or lineage, peo- 
ple or nation; but in the New Testament only oikos is thus 
used. Now we readily grant that a race or lineage a peo- 
ple or nation, includes infants; but we I'earn this not from 
the meaning either of oikos or oikia, but from the facts of 
the case. This usage of the word, however, has no bear- 
ing on the question as to the subjects of baptism; for the 
apostles never baptized a race or a nation as such, but in- 
dividuals many, and households a few. 

It IS the second usage, as noted above, that bears on 
the question which we are considering. In this usage, by 
an expressive figure, it simply denotes the persons living 
in a certain house or dwelling. The character of these 
persons, whether males or females, or both; whether all 
adults, or part children including infants, can not be de- 
termined by the word used, whether oikos or oikia\hvX 
must be determined by the facts of the case, if determined 
at all. 

We have examined each case in the light of its con- 
text; and we think the facts stated by the inspired writers 



HOUSKHOI.D. 215 

clearly show that all these baptized households were be- 
lieving and penitent households; and hence the joy that 
they manifested on escaping the condemnation of sin, and 
realizing the mercy of God through Christ Jesus our lyord. 
Here we rest the argument. # 

Christian parents, should your children die in infancy, 
give yourselves no trouble with reference to their future 
condition. You may rest assured that the lyord will take 
care of the innocent babes. Should they live, train them 
up in the nurture and admonition of the lyOrd, set a godly 
example before them,- pray often with and for them, and 
exhort them to give themselves to Jesus; and thus the}'' 
will be enabled, when they believe in Jesus and repent of 
their sins, to render a personal obedience to Him who 
died for them and rose again. 

*' Happy the home, when God is there, 

And love fills every breast; 
Where one their wish, and one their prayer, 

And one their heavenly rest. ' ' 

''Happy the home, where Jesus' name 

Is sweet to every ear; 
Where children early lisp His fame, 

And parents hold Him dear. ' ' 

. ''Happy the home, where prayer is heard, 
And praise is wont to rise; 
Where parents love the sacred word, 
And live but for the skies. ' ' 

"lyord! let us in our home agree. 

This blessed peace to gain, 
Unite our hearts in love to thee, 

And love to all will reign." 



^welftb Sermon^ 



CASES OF CONVERSION BRIKFI.Y MENTIONED OR MEREI.Y 

AI^IyUDED TO. 



^^ And the Lord added to theyn day by day those that were 
saved,'' or ''being saved.'' Acts 2:47. 

In the first sermon of this Series, an effort was made 
by a careful induction of scriptural facts to ascertain what 
Conversion is in the full scriptural i nport of the term. It 
was found that when this term is applied to the fact of 
man's return to God, it is always used in an active, and 
not in a passive sense; and that conversion is therefore 
the act of turning on the part of man himself from the love 
and practice of sin to the love and service of God. It was 
also found to embrace in every case three great radical 
changes: — (i.) a change of heart in the broad scriptural 
import of the term heart; (2.)' a change of Conduct, that 
is, of the course or manner of life; and (3.) a change of 
state or relationship. Thus the whole man in every de- 
partment of his moral and spiritual being is completely 
revolutionized; and he becomes a new creature, of whom 
it is said, ''The old things are passed away; behold they 
are become new. ' ' 

In the second sermon, the Agencies of Conversion, 
both divine and human, both inspired and uninspired, were 
considered. These were found to be: — (1.) the Holy 
Spirit; (2.) the apostles and their inspired co-laborers; (3.) 
all faithful preiachers ojE the gospel in every age and coun- 
try; (4.) all true and faithful disciples of Jesus everywhere; 
(5.) and in every case the sinner himself. 

In the third sermon, the instrumentality of the Truth 



CASKS BRIKFI^Y MKNTIONKD. 217 

was the subject of iuvestigation; and from scriptural 
teaching and facts, the conclusion was reached that in all 
cases of conversion the truth is the living and incorrupti- 
ble seed that is sown into honest and understanding hearts 
for the purpose of bringing forth fruit unto eternal life — 
that as a fire and hammer, it breaks the stony heart — and 
that it will even break up, pulverize, and fertilize the 
hard-trodden w^ayside, if permitted to remain there. 

In the fourth sermon, the Commhsion, as given in 
full, when the partial reports of John, I^uke, and Mark are 
combined in the proper order was analyzed in connection 
with the grand summary given by the Savior himself on 
the mountain in Galilee, as reported by Matthew only. 
From all these reports the Rule of Conversion was deduced. 
Th\^Rule, which was to remain in force during the entire 
Christian dispensation, sets forth the gospel of Christ as 
the medium through which God's quickening or life-be- 
getting power is brought to bear on human hearts and 
lives. This gospel .requires of all accountable men and 
women as conditions of enjoyment, not procurement, 
the following things: — (i.) faith in Jesus as the Son of 
God and the Savior of sinners; (2.) repentance toward 
God of all sin; (3.) and baptism into the name of the Fa- 
ther and of the Son and of the/Holy Spirit. 

In the fifth sermon, \he History of Conversions was ta- 
ken up as an exemplification of the Commissio7z, or a prac- 
tical application of the Rule of Conversion', and the con- 
version of the three thousand on the day of Pentecost was 
devoutly studied, this being the beginning point both as 
to time and place from which the Word of the Lord was to 
go forth to all nations in order to "the obedience of faith." 
This being intended for a model case to all nations and to 
all coming ages, it was as a matter of course in exact ac- 
cordance with the Commission-, for as the preaching of re- 
pentance and remission of sins in the name of Jesus began 



2l8 convkrsion: 

at Jerusalem, so it was to go forth to all the nations of the 
earth. 

In the sixth sermon, the Conversion of Cornelins and 
his household audience was carefully studied in all its de- 
tails, in which case the purpose of God with reference to 
the Gentiles was clearly revealed, and His will that they 
should be received into the church or Body of Christ on 
terms of perfect equality with the Jews authoritatively 
made known. 

In the seventh sermon, the three accounts of SatcV s 
Conversion were compared, combined, and all the facts 
duly considered. The things that pertained to his call 
and qualifications as an apostle were distinguished from 
the things that constituted his conversion, or turning to 
the lyord. With reference to the former, his case fur- 
nishes no example to the sinner; with reference to the lat- 
ter, it is a bright and shining example that all should fol- 
low. 

In the eighth sermon, the Conversion of the Samari- 
tans was presented as in accordance both with the Com- 
mission and other cases of conversion previously examined; 
all the facts concerning Simon were fully and fairly pre- 
sented, and an effort was made to ascertain the true les- 
son which the case of Simon was intended to impress upon 
the people of God. It is a lesson to the Church rather 
than to the world, and shows how the erring Christian 
may through repentance and prayer return to the enjoy- 
ment of that favor which he has forfeited by cherishing 
sinful desires which lead to sinful acts. 

In the ninth sermon, the Conversion of the Ethiopian 
treasurer enables us to see how a devout student of Old 
Testament prophecy was led into the light and joy of gos- 
pel favor by the simple yet divine means that were em- 
ployed. From the very Scripture that he was reading, Je- 
sus was preached unto him: and this preaching necessa- 



case:s bribfi^y mkntionkd. . 219 

rily involved the setting forth of the entire gospel plan of 
salvation in all its fundamental truths, facts, precepts, 
promises and warnings. Thus he was saved as all others 
had been. 

In the tenth sermon, the Conversion of the Philippian 
Jailer was used to show the power of the gospel to en- 
lighten the mind and purify the heart of a Pagan, to turn 
him from darkness to light and from the power of Satan 
unto God, to deliver him from all fear and translate him 
and all his the same hour of the night into the kingdom 
of God's beloved Son. 

In the eleventh sermon, all the cases of Household 
Conversion were examined in detail; and all the facts per- 
taining to each and all were carefully noted. It was 
clearly shown, we think, that these cases do not furnish 
a single exception to the Rule of Conversion which is laid 
down in the Commission, and so fully exemplified in the 
other cases of conversion. It was shown by clear and ex- 
press statements that the persons who constituted these 
households all heard, believed, and repented, as well as 
were baptized; and that after their baptism they rejoiced 
and were comforted. 

We come now to the consideration of a number of ca- 
ses, the history of which is not given in full — cases that 
are quite briefly mentioned, and in some instances de- 
scribed in a single word. We hold that these cases do not, 
either separately or collectively, furnish a solitary except- 
ion to the Rule of Conversion so authoritatively laid down 
by the Savior for all coming time; and also that in every 
thing that pertains to conversion itself, they were all pre- 
cisely analogous to those cases that are described with the 
most minuteness and completeness. 

We maintain that conversion is a process, including 
in all cases a three-fold turning: — (i.) a turning to the 
lyord in heart; (2.) a turning to the Lord in the course or 



220 convkrsion: 

manner of life; (3.) a turning to the Lord in state or rela- 
tionship; and that no case of conversion is complete with- 
out all these changes. It follows from this that whenever 
one item of this divinely arranged process is mentioned in 
alluding to any case of conversion , the others are all neces- 
sarily implied. An}^ other principle of interpretation ap- 
plied to these cases will introduce confusion without rem- 
edy, and conflict beyond the power of reconciliation. 

We take a familiar illustration, and enumerate the 
items pertaining to the case. 

1. A crime is committed. 

2. The accused party is arrested. 

3. An examining trial is held. 

4. A true bill is found, and the prisoner is held to 
appear at court. 

5. At the appointed time the court convenes. 

6. A jury is impanneled. 

7. The prisoner is brought before the court. 

8. Witnesses pro and con are examined. 

9. Attorneys prosecute and advocates plead. 

10. The judge delivers a charge to the jury. 

11. The jury retires and brings in a verdict of guilty. 

12. The judge pronounces the sentence and fixes the 
day of its execution. 

13. At the appointed time the proper officials carry 
out the sentence by inflicting the punishment prescribed 
by the law for such cases. 

Now this whole process must be gone through with, 
in order to the legal punishment of any one for a capital 
offense. But in speaking of a case of this kind, who 
would think it necessary to enumerate all these items in de- 
tail? To do so would be to insult the intelligence of the 
hearer. All these requirements are embodied in the laws 
of the state, and exemplified every time a trial is held on 
account of a capital offense. And as all these things are 



CASKS BRIKFI^Y MENTIONED. 221 

well understood, we often cover the whole process with a 
single word. We say, for instance, that a certain man is 
convicted of murder. Would any sane man take the posi- 
tion that nothing either preceded or followed the convict- 
ion? Surely not. To say that he was convicted — which is 
the eleventh item in the enumeration given above — is to 
say that the preceding ten have already been done, and 
that the two remaining ones must follow according to the 
law in the case. 

We take up our morning paper and read that John 
Blank was hanged yesterday at lo a. m. by the sheriff of 
the county. Would we infer from this that the sheriff 
just caught up John Blank and hanged him till he was dead 
without judge, jury, trial or anything else — no crime hav- 
ing been committed or laid to his charge? Certainly not. 
The simple statement that the man was hanged by the 
sheriff necessarily implies the observance of the whole 
process of the law in the case. This is a pertinent and 
striking illustration of the subject under consideration. 

In the Com^nission, which is the great organic law of 
the kingdom, the Savior himself marked out the whole 
process of conversion for all men of all races throughout 
all coming ages. On the day of Pentecost, the whole mat- 
ter was fully exemplified; and the history of this case has 
been given in sufficient minuteness of detail for the in- 
struction both of those who are seeking the way of life, 
and those whose duty it is to guide others into this way. 
Other cases of special importance have been detailed with 
sufficient fulness to give us a clear understanding of the 
whole matter. Now, what a mass of needless repetitions 
Luke's history would have been, if he had gone over the 
whole piocess in minute detail every time a case of con- 
version is mentioned! Having fully exemplified the Rule 
of Conversion in its application both to the Jews and Gen- 
tiles in the history of the cases given at length, it was only 



222 CONVKRSION: 

necessary to mention other cases, or in the briefest man- 
ner allude to them. Most of these cases will now be 
passed in review in the order in which they are mentioned 
by Luke. 

I. '^ But many of them that heard the Word believed] 
and the number of the men came to be about five thousand, ^ ' 
(Acts 4:4.) 

Though brief, this is a significant statement. The 
whole matter is summed up in two words — heard and be- 
lieved. The first includes all the means of procurement; 
the second embrajes all the conditions of enjoyment. 
Through hearing, the converting or regenerating power of 
God was brought to bear on their hearts; and in believing 
they cordially accepted both the means and conditions of 
their salvation. ''It is written in the prophets," says Je- 
sus, ' ' And they shall all be taught of God. ' ' As first uttered 
by the prophets, and afterward quoted by Jesus, this dec- 
laration has direct reference to the subject af which we are 
now treating — the conversion of sinners. The Savior's 
comment on this is, '*Every one that hath heard from the 
Father, and hath learned, cometh unto me. ' ' If men would 
study and practically observe the forty-fifth verse of the 
sixth chapter of John instead of choking themselves to 
death with the forty-fourth verse, how much better it 
would be for them both here and hereafter. 

( I . ) They heard the word. What word? The word 
preached by the apostle, a synopsis of whose sermon is 
given in the preceding chapter. In this discourse, Jesus 
is set before them as the Holy and Righteous One, as the 
Prince of Life, in whose name there is not only power to 
heal the lame, but also to cleanse and save the sinful. 
His supreme authority and judicial power are set forth in 
the clearest light, and as they have rejected Him and de- 
sired a murderer released unto them, they are exhorted to 
repent and turn to the Lord that they may enjoy the for- 



CASKS BRIKFI^Y MKNTIONKD. 223 

giveness of sins and seasons of refreshimg from the pres- 
ence of the Ivord. 

(2.) They believed. Believed what? What they 
heard of course — the Word that was preached unto them — 
the Word that pointed out to them the way of salvation. 
In believing this Word, they accepted all that it contained; 
its conditions of enjoyment, as well as its provisions of 
mercy; its precepts, as well as its promises. The provis- 
ions of mercy are found in the sacrificial offering and me- 
diatorial reign of the lyord Jesus Christ; but what are the 
conditions of enjoyment? When Peter came to make a 
practical application of his discourse, he said to them, 
''Repent ye therefore and turn again, that your sins may 
be blotted out, that so there may come seasons of refresh- 
ing from the presence of the lyord." (Acts 3:19. 

Now, as the statement that they believed is made af- 
ter the discourse is reported, it follows conclusively that 
their belief included both repentance and turning again as 
the conditions on which their sins would be blotted out, as 
well as the facts concerning Jesus which constituted the 
means of their salvation. The exhortation of Peter in 
this case is precisely equivalent to the answer which he 
gave t*o believing inquirers on the day of Pentecost: *' Re- 
pent and be baptized every one of you in the name of Je- 
Christ unto the remission of your sins, and ye shall re- 
ceive the gift of the Holy Spirit." (Acts 2:38.) 

As "repent ye" in the one is unquestionably equiv- 
alent to "repent ye" in the other, it follows conclusively 
that "turn again" in the one is also equivalent to "be 
baptized" in the other, and "seasons of refreshing from 
the presence of the Lord" in the one, to "the gift of the 
Holy Spirit" in the other. In stating the results of the 
first discourse, Luke says: "They then that received his 
word were baptized: and there were added unto them in 
that day about three thousand souls. " In giving the re- 



224 CONVKRSION: 

suits of the second discourse, he says: ''Many of them that 
heard the word believed; and the number of the men 
came to be about five thousand." These two statements 
are precisely equivalent, so far as the conversion in both 
cases is concerned. In the latter statement, the single 
word, believed, covers the whole ground of conversion, and 
includes the same repentance and baptism that were re- 
quired on the day of Pentecost. Thus they were all one in 
Christ. They all exercised the same faith, manifested the 
same repentance, submitted to the same baptism, and re- 
joiced in the enjoyment of the same blessings — the remis- 
sion of their sins, the comfort of the Holy Spirit, and the 
hope of eternal life. 

II "And believers were the more added to the Lord, 
multitudes both of men and women." (Acts 5:14. Be- 
lievers in what? Evidently believers in Christ. As the 
context clearly shows, they were convinced by the many 
signs and wonders which were wrought by the- hands of 
the apostles, that Jesus was indeed and in truth the Christ; 
and thus they were led to seek through Him the forgive- 
ness of their sins. But how were they added to the lyord? 
According to the Commission, and the example ^given to 
all nations and to all coming ages on the day of Pentecost, 
they must have repented and been baptized. This was in 
accordance with the organic law of the kingdom. Paul, 
however, settles the matter beyond all dispute when he 
says: "Ye are all sons of God through faith in Christ Je- 
sus. For as many of you as were baptized into Christ did 
put on Christ. " (Gal. 3:22-27.) Under the ministry of 
the apostles, all "put on Christ," or were "added to the 
Lord in the same way. 

III. "And the word of God increased; and the num- 
ber of the disciples multiplied in Jerusalem exceedingly; 
and a great company of the priests became obedient to the 
faith." (Acts 6:7.) 



CASKS BRIKFIvY MKNTIONKD. 225 

*'The faith" to which they became obedient, and 'Hhe 
Word of God'* which increased, were one and the same; 
and both expressions are simply equivalent to ''the gospel 
of Christ" which was preached by the apostles, and which 
according to Paul is ''the power of God unto salvation to 
every one that believeth," whether Jew or Greek. In be- 
coming "obedient to the faith," these priests heartily ac- 
cepted all that "the faith" taught them — willingly did 
all that "the faith" required of them — joyfully received all 
that "the faith" promised them. The one word, obedient, 
here covers the whole ground of their conversion or turn- 
ing to the Lord, and it necessarily includes faith, repen- 
tance and baptism on their part. 

IV. "It came to pass as Peter went throughout all 
parts, he came down also to the saints who dwelt at Lydda. 
And there he found a certain man named Aeneas who had 
kept his bed eight years; for he was palsied. And Peter 
said unto him, Aeneas, Jesus Christ healeth thee: arise, 
and make thy bed, .and straightway he arose. And all 
that dwelt at Lydda and Saron saw him, and they turned to 
the Lord." (Acts 9:32-35.) 

In this case, the simple but expressive statement that 
"they turned to the Lord" covers the entire ground of 
their conversion both in its means and its conditions. 
Not a word is said as to what they heard, or what may 
have been required of them. It is not even inti- 
mated that Peter preached to them at all; yet he must 
have done so, for he was out on a preaching tour, and 
preaching was the great work to which the Savior had 
called him. He must have preached Jesus to them as the 
Lord of all; for otherwise how could they have turned to 
the Lord? The healing of Aeneas, I doubt not, was 
mainly for the purpose of arresting the attention of the 
people, and preparing them to listen to the message of sal- 
vation. This message they heard, this they received, and 

15 



226 CONVERSION: 

this they obeyed — believing on Jesus, repenting of their 
sins, and being baptized in the name of Jesus as the Lord 
of all. Thus they turned to the I^ord in heart, in life, and 
in relationship. 

V. When Peter restored Dorcas to life, it is said that 
this miracle '^became known throughout all Joppa; and 
many believed on the lyord." (Acts 9:42.) In believing 
on the Lord, they accepted Him as their Savior, turned 
away from their sinful life, that is they repented and were 
baptized by the authority of Jesus "into the name of the 
Father and of the Son and of the Holy Spirit. ' ' Any 
thing short of this is not believing on the Lord in the 
scriptural sense of this deeply significant expression. 

VI. ' 'They therefore that were scattered abroad, upon 
the tribulation that arose about Stephen, traveled as far as 
Phenicia, and Cyprus, and Antioch, speaking the word 
to none save only to Jews. But there were some of them, 
men of Cyprus and Cyrene, who when they were come to 
Antioch, spake unto the Greeks also, preaching the Lord 
Jesus. And the hand of the Lord was with them, and a 
great number that believed turned unto the Lord. " (Acts 
11:19-21.) 

In this case the means of conversion are presented in 
the statement that the men of Cyprus and Cyrene ''spake 
unto the Greeks also, preaching the Lord Jesus;" while 
the conversion itself of a great number in that city who 
became Christians, is expressed in two words — they 
beheved and turned to the Lord. In the example preced- 
ing this, the one phrase, turning to the Lord, embraces 
the whole process of conversion; but in this case, it does 
not cover so much ground; yet it embraces all that belongs 
to conversion, except what is expressed in the term be- 
lieved, that is, it includes repentance and baptism. They 
believed the same gospel that the Jews did on the day of 
Pentecost; and they turned to the Lord in the same way, 



CASKS BRIKFIyY MKNTIONKD. 227 

that is, they repented and were baptized. How plain the 
way of salvation, when we look at it through the examples 
found in the Acts of the Apostles. 

VII. "Then the proconsul when he saw what was 
done, believed, being astonished at the teaching of the 
I^ord,'' (Acts 14:12.) 

We learn from the context that he had voluntarily 
sought an opportunity to ''hear the Word of God," and 
that Ely mas had endeavored to ''turn him aside from the 
faith." "The Word of God," "the FaitH," and "the 
Teaching of the I^ord," are all the same. They mean 
simply the gospel plan of salvation including all that it 
provides for us and requires of us. In believing "the 
Word of God," in receiving "the faith," in submitting to 
"the teaching of the Lord," the proconsul heartily em- 
braced the means of salvation and willingly accepted the 
conditions of its enjoyment. We must understand there- 
fore that he did all that others were required to do, and 
was brought into the Church according to the Rule of 
Conversion laid down by the Savior for all nations and all 
ages. 

VIII, "And as the Gentiles heard this, they were 
glad, and glorified the word of God, and as many as were 
ordained to eternal life believed." (Acts 13:48.) 

We find in this case a contrast between the disposition 
and conduct of the Jews and that of the Gentiles with ref- 
erence to the "Word of God," that is, the gospel of 
Christ. On the preceding Sabbath, Paul had preached a 
thrilling discourse to the Jews, showing that in condemn- 
ing and crucifying Jesus, they had unintentionally ful- 
filled the prophecies that pointed Him out as the Christ. 
He then proclaimed the resurrection of Jesus, and through 
Him preached unto them the remission of sins. This 
discourse of the apostle made so deep an impression on the 
audience, that many of the Jews and devout proselytes 



228 CONVKRSION: 

followed him; "and the next Sabbath day almost the 
whole city was gathered together to hear the word of 
God." 

This filled the unbelieving Jews with jealousy; and 
they at once set themselves in opposition, and ''contra- 
dicted the things which were spoken by Paul, and blas- 
phemed." Then Paul and Barnabas said, *'It was neces- 
sary that the word of God should first be spoken to you. 
Seeing you thrust it from you, and judge yourselves unwor- 
thy of eternal' life, lo, we turn to the Gentiles. For so 
hath the Lord commanded us, saying, I have set thee for 
a light of the Gentiles that thou shouldst be for salvation 
unto the uttermost part of the earth." (Acts 13:46, 47 ) 
It was this announcement of God's purpose concerning 
them that made the Gentiles glad, caused them to glorify the 
word of God, and led to their salvation through faith in 
Jesus as their Lord and Savior. The Jews who contradic- 
ted and blasphemed deliberately rejected the gospel and 
thrust away from themselves the means of their own sal- 
vation, while the Gentiles on the contrary voluntarily and 
gladly received the truth and were saved. 

''As many as were ordained to eternal life believed.'' 
The following explanation of this much controverted pas- 
sage is taken from an old number of the Christian Stan- 
dard. "This text has long been a battle ground between 
Calvinists and Arminians. We submit the criticisms of 
two very candid and considerate commentators who on this 
text, may be taken to represent the most moderate school 
of Calvinistic interpretation. 

"The Jews judged themselves unworthy of eternal 
life; the Gentiles, as many as were disposed to eternal 
life, believed. By whom so disposed, it is not here de- 
clared; nor need the word be in this place further partic- 
ularized. We know that it is God who worketh in us the 
will to believe, and that the preparation of the heart is of 



CASKS BRIKFI^Y MKNI'IONKD. 229 

Him; but to find in this text preordination to life asserted, 
is to force both the word and the context to a meaning 
which they do not contain.' — Alford. 

'That the word here rendered ordained signifies not 
merely a disposition of mind in the actor, but a determin- 
ation or decision affecting him by some one else, and here 
by God, is, I think, clear from the following considera- 
tions: (i.) the form of the verb, which is the passive par- 
ticiple: they were disposed by some power or influence 
acting upon them; (2.) from the verb itself (tasso) which 
signifies, not a mere mental disposition or choice, but a 
determination or decree; ****** (-^) from 
other parallel teachings of the New Testament, which rep- 
resent faith as the result of divine grace working in the 
heart of a believer. ****** g^^ there is cer- 
tainly nothing in this passage to indicate that the divine 
disposing of the Gentiles was an eternal or an inevitable 
dec|*ee; nothing more is indicated than an effectual work of 
grace, accepted by the Gentiles and for that reason effect- 
ual."— Abbott. 

''Mr. Abbott's last remark is a surrender of the whole 
controversy. Granting that the form of the verb indicates 
a disposing or determining by some power or influence 
acting upon them; had not Paul and Barnabas been bring- 
ing such influence or power to bear upon them? and had 
not they fully preached the gospel which is the power of 
God unto salvation to every one that believes? The fact 
is clear as day in the narrative, that Paul and Barnabas 
disposed them to eternal life by preaching the gospel to 
them, and that as a result of their influence, thus exerted 
upon them, they believed; and that the difference between 
the two parties was, that one accepted the gospel and the 
other rejected it." — Christian Standard. 

It is also clear that in accepting the gospel, they not 
only accepted what Jesus had done for them, but also what 



230 conversion: 

He required them to do; hence they turned away from all 
their Gentile vanities, and like all others who were 
brought into the fold under the ministry of the apostles, 
they were baptized in the name of the I^ord Jesus. Their 
conversion was like that of the Jews at Jerusalem and that 
of the Gentiles at Caesarea. They received the same truth, 
obeyed the same lyord, and enjoyed the same blessings. 

IX. *'Now when they had passed through Amphip- 
olis and Apollonia, they came to Thessalonica, where was 
a synagogue of the Jews; and Paul as his custom was, 
went in unto them, and for three Sabbath days reasoned 
with them from the Scriptures, opening and alleging that 
it behooved the Christ to suffer, and to rise again from the 
dead; and that this Jesus, whom, said he, I proclaim unto 
you, is the Christ. And some of them were persuaded, 
and consorted with Paul and Silas; and of the devout 
Greeks a great multitude, and of the chief women not a 
few.'' (Acts 17:1-4.) 

Persuaded of what? Persuaded of the truth of what 
Paul had preached — that Jesus was the Christ, that He had 
suffered all the things written of Him in the Scriptures, 
that He had risen from the dead , and had been exalted by 
the right hand of the Father. Being persuaded of these 
things, they consorted with Paul and Silas; that is, they 
became their disciples as the word implies, and through 
their teaching and example, the disciples of Jesus. They 
are afterward called brethren, (vs. 6-10) which shows they 
were fully identified with Paul and Silas, and recognized as 
followers of the Lord. 

This was the planting of the church at Thessalonica, 
which long years afterward was so prosperous, and so 
highly commended by the apostles. From the first chap- 
ter of First Thessalonians, we may learn what the brief 
statement of Luke means. In reminding them of their 
conversion, Paul says, ''Ye became imitators of us and of 



i 



CASEJS BRIKFI^Y MKNI'IONKD. 23 1 

the Lord, having received the word in much affliction, 
with joy of the Holy Spirit; so that ye became an exam- 
ple to all that believe, in Macedonia and Achaia. " As 
they became imitators of the apostles and of the Lord, 
they not only accepted the truth of the gospel, but they 
also obeyed each and all of its requirements. In this way 
only could they have become ''an example" to all the be- 
lievers in Macedonia and Achaia, as Paul says they did. 

Their conversion then necessarily included all that 
the conversion of the three thousand at the beginning in- 
cluded — all indeed that any other case included — the same 
faith, the same repentance, the same obedience, yet Luke 
simply states that they "were persuaded and consorted 
with Paul and Silas. ' ' To have added any more in this 
case would have been a needless repetition. 

X. * 'And the brethren immediately sent away Paul 
and Silas by night unto Berea: who when they were 
come thither went into the synagogue of the Jews. Now, 
these were more noble than those in Thessalonica, in that 
they received the word with all readiness of mind, exam- 
ining the Scriptures daily, whether these things were so. 
Many of them therefore believed; also of the Greek women 
of honorable estate, and of the men, not a few." (Acts 
17:10-12.) 

The simple statement, that "many of them therefore 
believed," implies the whole process of conversion, as it 
is developed in the Commission, and exemplified in the 
case of the three thousand on the day of Pentecost. Paul 
and Silas preached the word — the gospel — to them faith- 
fully and fully. They gaVe attention to what they heard , 
and examined the Scriptures daily to see whether the 
things preached were in accordance with Old Testament 
prophecy, or not. They were convinced, and thus re- 
ceived the life-giving seed of the kingdom into honest and 
understanding hearts; and by it they were begotten to a 



232 conversion: 

new life. In receiving the word with all readiness of 
mind, they unquestionably received its truths, its facts, its 
commandments, its promises, and its threatenings. They 
became obedient to ''the faith," as did the eunuch and 
were enabled to rejoice likewise. This case presents no 
exception to the Rule of Conversion. 

XI. ''But certain men clave unto him, and believed: 
among whom also was Dionysius, the Areopagite, and a 
woman named Damaris, and others with them.'* (Acts 17: 

34.) 

Although Paul did not succeed in establishing a 

church at Athens, yet his effort at that place was not by 
any means fruitless. There were some hearts of sufficient 
honesty and understanding to receive the truth, even in 
that city of babblers. That this was a true and genuine 
case of conversion, I have no doubt. The word rendered, 
clave unto, means literall}^^ to glue or weld together, to ad- 
here to; and hence, metaphorically, to attach one's self to, 
to unite with, to associate with. As they attached them- 
selves to, or united with the apostle, they must have be- 
come the disciples of Jesus. They were welded together 
with him and with each other by a common faith and 
a common hope in Jesus as the only Savior of men. It is 
also said that they believed. This must be taken here in 
its broad scriptural sense to denote that they heartily ac- 
cepted Jesus as their Savior, and submitted gladly to His 
supreme authority. Thus taken it includes both faith and 
baptism. 

XII. "And Crispus, the ruler of the synagogue, be- 
lieved in the Lord with all his house; and many of the 
Corinthians hearing, believed and were baptized." (Acts 
18:8.) 

This is a brief statement, and yet it is an all-compre- 
hensive one, so far as conversion is concerned. How ex- 
actly it accords with Mark's report of words uttered by 



CASKS BRIKFI^Y MKNTIONKD. 233 

the Savior in giving the Commission. ^*Go ye into all the 
world and preach the gospel to the whole creation. He 
that believeth and is baptized shall be saved; but he that 
disbelieveth shall be condemned. ' ' It was the gospel 
which the Corinthians heard, the gospel which they be- 
lieved, and the gospel which they obeyed. Thus they 
turned to the lyord, and were saved. Repentance is not 
mentioned in either of these passages, yet it is clearly im- 
plied in both. Mark's report gives us only a part, and 
that the last part, of what Jesus said to his wondering dis- 
ciples on that first appearance to them in their evening as- 
sembly. From lyuke we learn that He had just said that 
*^ repentance and remission of sins should be preached in 
His name among all nations beginning at Jerusalem." 
The witnesses, however, were required to remain at Jeru- 
salem until they were ''clothed with power from on high." 
It is just at this point that the additional statement, re- 
ported by Mark only, comes in. When they received this 
power, then they were to go into all the world and preach 
the gospel to every creature. In doing this, they preached 
repentance and remission of sins in the name of Jesus. 
Paul preached the same gospel at Corinth that Peter 
preached at Jerusalem and at Csesarea. Hence the state- 
ment that "many of the Corinthians hearing, believed and 
were baptized," necessarily includes the "repentance and 
remission of sins" preached in His name among all the 
nations. 

C0NC1.USION. It is often the case that the name of a 
part is put for the whole; as the hand or the head for the 
whole body; or soul for the whole person, including both 
soul and body. So the terms that strictly denote the dif- 
ferent parts of conversion, that is the different acts or steps 
in turning to the Lord, are often used singly to denote the 
whole process. From the recognized laws of language, 



234 conversion: 

the well established usages of speech, it follows that if the 
first step only of the process is mentioned, the succeeding 
ones are implied, unless the contrary is expressly stated. 
If the last only is mentioned, the preceding ones are nec- 
essarily implied; for the last cannot be reached without 
going through the whole process. If the first and the last 
only are mentioned, the intervening ones are absolutely 
implied; for there was no hop, skip, and jump, in the 
work done by the apostles, and by those who labored un- 
der their direction. Their work was plainly marked out 
in the Rule which the Lord gave them, and they always 
hewed to the line regardless of where the chips might fall. 
Applying this principle of interpretation to Luke's history 
of conversions, all is consistent and harmonious through- 
out; and the way of the sinner's return to God is made so 
plain that ''the wayfaring man, though a simpleton, need 
not err therein." 

In all the cases of conversion found in the Acts of the 
Apostles, whether detailed at length or simply alluded to, 
the life-giving power of God was brought to bear on the 
hearts pf men through the agency of the Holy Spirit, the 
agency of the preacher or teacher, and the instrumentality 
of the truth; for during the days of the apostles these were 
never separated in the work of conversion. In all these 
cases, men heard the gospel, believed in Jesus, repented 
of their sins, and were baptized in the name of the Lord 
Jesus Christ; and then they rejoiced in the forgiveness of 
sins, the comfort of the Holy Spirit, and the hope of 
heaven. As it was then, so it should be now; and so it is 
now in all cases where conversions take place in accord- 
ance with scriptural teaching and example. The same 
divine power is still brought to bear on darkened minds 
and sinful hearts through the same agencies and the same 
medium. The same love still pleads with the erring sons 
and daughters of men to turn again and live. The same door 



CASKS BRIKFI^Y MKN'TIONKD. 235 

of mercy still stands invitingly open to all sin-burdened 
souls; and the same steps of faith, repentance, and obedience 
in baptism, will still bring the prodigal back to his Fath- 
er's house, in which he will meet a loving welcome, re- 
ceive forgiveness for all past sins, find grace to help in every 
time of need, and finally, solid comfort and exultant hope 
in the hour of death. 

^'lyisten. Oh, listen to Jesus, 

Tenderly asking your heart. 
Willing to rescue and save you, 

And His rich grace to impart! 
Oh, if His calls are all slighted, 
• And in your sins you will go. 
What will you do in the judgment. 
Wonderful day of great woe? 

Christ is a refuge for sinners. 

Flee to the arms of His love; 
If you neglect this salvation, 

How can you meet Him above? 
Can you not give .up your pleasures? 

Turn from earth's trifles away? 
Oh, if you cling to your idols, 

What will you do in that day? 

Toiling for wealth that will perish. 

Charmed with the toys that decay, 
Blinded by sin and by folly. 

Sinning from day unto day, 
Sinner, just think of your w^ages, 

You for your sin shall receive! 
Turn to the dear, loving Savior. 

Humbly confess and believe! 

Think of the loved ones in heaven, 

In yonder city of lyight. 
Waiting for you at the portals; 

What, if your soul take its flight? 
Would you be ready to greet them. 

Anxious the gate to pass through? 
If you have no hope in Jesus, 

Sinner; then, what will you do?'' 



ZTbirteentb Sermon. 



THK GRKAT QUESTION : — ''WHAT MUST I DO TO BK 

SAVKD? Acts 16:30. 



I. THK QUESTION STATED. 

Beyond all controversy, this is the most important 
question that has ever engaged the attention of the human 
mind, or challenged the devotion of the human heart. In 
it, is involved the destiny of Adam^s sinning race. On it 
hangs the momentous issue of eternal life or eternal death. 
In its vast sweep, it embraces all there is, or can be, of 
pardon for the past, peace for the present, or hope for the 
future. 

Yet how little attention does it receive from the great 
majority of those who live and die on the I^ord's earth ? 
How seldom, even in this land of Bibles and churches, is 
it pondered over in the heart with that deep and earnest 
thought that its superlative importance so clearly de- 
mands ! How rarely, even under the most pungent 
preaching, is it heard bursting forth from the lips as it 
wells up from a broken heart, as it was heard of old in the 
city of Jerusalem, on the way to Damascus, or in the prison 
house of Philippi ! How often, amid all the gracious priv- 
iliges which surnmnd us, do the comparatively insignifi- 
cant questions, ''What shall we eat? or what shall we 
drink? or wherewithal shall we be clothed?'' occupy our 
thoughts, engross our affections, and enlist our energies 
to the utter exclusion of this infinitely more important one 
which involves our spiritual interests for time and eter- 
nity ! And even when standing beside the grave, and 
gazing down into its dark and silent vault, how often do 
the trivial affairs of this vanishing life, shut out from our 



CASKS BRIKFI.Y MKNTIONKD. 237 

vision the awful and unchanging realities of the life to 
come ! 

What must I do to be saved? This is the question of 
questions. This should be the all-absorbing theme to ev- 
ery one who has a mind to think, a heart to feel, and a 
soul to be saved. How utterly unworthy or serious at- 
tention and ardent pursuit, are the fickle fortunes of this 
fleeting life, when contrasted with the undying interests 
that cluster in and around this brief but thrilling question! 
Dying sinner, may this' question rivet itself on your atten- 
tion, engage all the powers of your mind, and quicken all 
the heavenward aspirations of your heart, until it is an- 
swered in the full assurance of pardon, and the well 
founded hope of eternal life. 

What must I do to be saved? There is a world of 
meaning in this question, brief as it is. On the one hand 
it implies that man, unbelieving and impenitent, is lost — 
lost to peace, lost to hope, lost to happiness, and, unless 
saved, lost forever. This is the most startling fact ever 
contemplated by the human mind, yet a fact it is. Sin 
has blinded the mind, corrupted the heart, debased the 
life, destroyed the happiness, and blighted the hopes of 
man. It has alienated man from God, and raised between 
him and heaven obstacles that can neither be evaded by 
human wisdon, nor removed by human power. Such is 
the fearful condition of all responsible men and women, 
as depicted in the Bible, developed in the world's history, 
and implied in this question. On the other hand, the 
question implies that man, though lost, sinful and con- 
demned, may nevertheless be saved, that the means of his 
rescue have not only been devised, but also brought within 
his reach; that a divine plan has been revealed, by which 
he may be recovered from his lost condition, restored to 
the favor of God, and fitted for heaven and endless happi- 
ness. 



238 THK GRKAT QUESTION : 

This question also implies that there is something for 
man himself to do in order to his own salvation. If this is 
not true, if man has really nothing to do in regard to his 
own salvation, then this question so earnestly propounded 
by convicted sinners, and so promptly answered by in- 
spired teachers, is not only a useless question, — one that 
need not be asked by an inquiring penitent, — but also an 
improper one, — one that is misleading because it is calcu- 
lated to make a false impression. It is evident that the 
guilt-stricken souls, who with so much sincerity and anx- 
iety propounded this question, really thought that there 
was something for them to do in order to their own salva- 
tion. And from the plain and positive answers given in 
each case, enjoining on the inquirers something to be done 
by them, it is evident that the apostles and other inspired 
teachers regarded the question in the same light. 

But here, once for all, let me note emphatically the 
important distinction that should ever be made between 
the meafis of procurement and the means of enjoyrnent. In 
the />r^r^(Jr^;^^^^/ of his own salvation, man had nothing, 
absolutely nothings to do. Indeed the whole scheme of re- 
demption was arranged before man himself was created. 
Hence Christ is represented as the I^amb "who was verily 
foreordained before the foundation of the world," 

The procurement then of salvation for man is one 
thing, while the actual, personal eiijoyment of salvation by 
man is another and very different thing. The former is 
entirely of God; but with the latter man 'sown personal and 
voluntary action is inseparably connected. "The grace 
of God that brings salvation hath appeared to all men;" 
but the personal enjoyment of salvation has been sus- 
pended by God himself on the voluntary compliance of 
man with the conditions of pardon. 

This question then relates not to the means of procure- 
ment, but to the conditions of enjoyment. I want this to 



WHAT MUST I DO TO B^ SAVED? 239 

be distinctly understood. The people whom I represent, 
do not teach and never did teach, that anything that man 
does, can in any sense, or to any degree, procure or pur- 
chase his pardon. To represent us as so teaching is to do 
us the greatest injustice. But then this question teaches, 
and the answers thereto teach, that certain things have 
been appointed for every man to do in order to his own 
personal enjoyment of that salvation which has been pro- 
cured for him through *'the precious blood of Christ, as a 
lyamb without blemish and without spot/' So we believe, 
and so we teach. 

The question then, which we are now considering, is 
not ''What has the Father done for me? *'What has the 
Son done for me?" or *' What has the Holy Spirit done 
forme?'' although they are all important, vital, funda- 
mental questions, -^questions that should be understood 
and appreciated, the importance of which should be felt 
and acknowledged; yet they lie far back of this question 
concerning each man's own duty and safety. They relate 
to the procurement of salvation on the part of God; this 
relates to the enjoyment of salvation on the part of man. 
The work of the Father, the work of the Son, and the 
work of the Spirit, wiihout all of which there could have 
been no salvation, are all taken for granted, and the ques- 
tion now is, ''What must I do? — I, the Sinner! I, the lost, 
the ruined, the condemned one! What must I do to be 
saved?" This is the question which, addressing itself di- 
rectly to the mind, the heart, the conscience, of every re- 
sponsible being, you, O sinner, are called upon to consider 
with that deep, earnest, and prayerful attention which its 
vital importance so urgently demands. 

The question recurs, "What must I do to be saved?" 
But what is it ^0 be saved? Save is a word of comprehen- 
sive import. It literally means to preserve or deliver any 
person or thing from danger, injury, or destruction of any 



240 conversion: 

kind whatever. A house may be saved from the flames, 
or a ship from the waves. A man may be saved from pov- 
erty, shame, divSease or death. But the question before us 
relates to a salvation that is infinitely greater than any or 
all of these. Man as a sinner is in a state of condemna- 
tion, and so long as he remains in this sinful, condemned 
state, just so long is he '* without God and without hope'' 
in this world, and exposed to ''everlasting destruction 
from the presence of God and the glory of his power" in 
the world to come. 

To be saved in this world, is to be cleansed from all 
past sins, freed from condemnation, filled with peace and 
joy, and sustained and cheered by the hope of eternal life. 
This is the great object which the gospel of Christ sets be- 
fore the sinner. 

To be saved in the world to come, is to be raised from 
dead, acknowledged by the Lord Jesus Christ, clothed 
with immortality, and gifted with "an inheritance that is 
incorruptible, undefiled, and unfading." This is the great 
object which the gospel of Christ sets before the Chris- 
tian. 

It is to thejirs^ of these as preparatory to the second 
that the question before us directly relates. I^et us 
now briefly sum up the points presented in this all-im- 
portant question; for every word is full of meaning and in 
turn wonderfully emphatic. 

1. Man is /^^/ in sin; hence the question is. What 
must I do to be saved? 

2. Man can not save himself \ hence the question is, 
What must I do to be saved? 

3. Action on the part of man is essential to the enjoy- 
ment of pardon; hence the question is, What must I do to 
be saved? 

4. When conviction seizes the heart, man is filled 
with a sense of his own personal danger and responsi- 



WHAT MUST I DO TO BK SAVKD? 24 1 



A 



bility ; hence the question is, What must / do to be saved? 
Place the emphasis on / and let it be a heartfelt emphasis. 

5. Man under conviction feels and realizes the ne- 
cessity of doing what God requires him to do; hence the 
question is, What must I do to be saved? 

6. Man cannot by his own reason answer this ques- 
tion for himself. On it philosophy deposeth not, science , 
is silent, and all nature is dumb. If answered at all, it/ 
must be by a revelation from on high. Man is in ignorancj 
and darkness; hence the question is, What^ oh, what miist 

I do to be saved? 

II. THK QUESTION ANSWKRKD. 

I have attempted to place the great question before 
you in its proper light, to impress your hearts with its su- 
perlative importance, and to briefly note the great truths 
implied in it. I now invite you to seek with me the an- 
swer to this question in which is involved our happiness 
for time and for eternity. But whither shall we go for 
that answer in which we can repose full confidence with- 
out any misgiving of mind or heart — that answer which 
shall be at once correct, authoritative, and final beyond 
the possibility of cavil? There can be but one response to 
this query, and that is, '''To the law a?id to the testimony.'' 

' ' The Oracles of God' ' are the only source of instruc- 
tion in divine things. They alone are able to make us 
wise unto salvation. On all questions that relate to our 
spiritual interests and obligations, they contain full and 
satisfactory information. In them, God '*hath given unto 
us all things that pertain to life and godliness through the 
knowledge of Him who hath called us to glory and vir- 
tue." Therefore they are both authoritative and final. 

It was to save men, that ''the Word was made flesh," 

and thus became the Son of God and the Son of Man, in 

which twofold character He lived and labored, suffered and 

16 



242 THE GREAT QUESTION: 

died, was buried and rose again, ascended up on high and 
was crowned Lord of all. 

It was to save men, that the Holy Spirit revealed *'the 
truth as it is in Jesus" through prophets, apostles and 
evangelists. 

It was to save men, that the apostles were sent out 
into all the world to preach the gospel to every creature. 

In a word, the salvation of sinners is the design of all 
the labors and sufferings of Christ, the purpose of all re- 
vealed truth, the object of all the efforts and prayers of all 
the apostles and evangelists. Then to the Inspired Rec- 
ord let us go with humility and reverence, prepared to re- 
ceive whatever answer may be given to this,, the greatest 
of all questions. 

I. Our first appeal is to the Commisson given by 
Christ to the apostles as he was about to leave them and 
ascend up into heaven. , The unique and solemn circum- 
stances under which it was given, the magnitude and 
grandeur of the objects contemplated in it, and the peerless 
rank and dignity of its author, — all tend to invest it with 
pre-eminent importance. It is the Great Charter of human 
redemption, and if the assurance of salvation can not be 
found here, it can not be found at all. According to 
Mark's testimony the Savior said, ''Go ye into all the 
world, and preach the gospel to every creature. He that 
believeth and is baptized shall be saved: but he that disbe- 
lieveth shall be condemned." Mark 16:15-16. R. V- 

Here we find a direct, positive, and unequivocal an- 
swer to the great question in the words of Jesus himself. 
''He that believes and is baptized shall be saved," says 
the Messiah in view of His investiture with all authority 
in heaven and on earth. Anxious inquirer, earnest 
seeker of salvation, are you prepared to receive this dec- 
laration of the lyord Jesus Christ as a final settlement of 
this vital question? Are you willing to take Jesus at His 



WHAT MUSTI DO TO BK SAVKD ? 243 

word, to do what He requires — nothing more and 1 nothing 
less — and then look to Him for the pardon of past sins, 
and for the assurance of heaven and eternal happiness? 
These are questions which you must decide* for yourself; 
but before you decide I ask you to bear in mind the fact 
that this is not my answer to this question. It is not the 
answer of any man, or any assembly or council of men. 
It is not such an answer as human wisdom would have 
given, nor is human wisdom satisfied with it when given. 
It is the solemn declaration of the lyord of life, the Prince 
of salvation, and this is enough for me. If any man is 
not satisfied with it, his controversy is not with me, but 
with its Divine Author. 

I shall not pause here to answer objections, nor shall 
I attempt to show why peace and pardon are offered on 
these terms. It is my duty as a faithful servant to deliver 
the message of the Lord, and to make known the terms on 
which He offers pardon to the rebellious. It is your priv- 
ilege to receive or reject the message, to determine for 
yourself whether or not you will accept the pardon on the 
terms proposed. If you refuse to hear the message, if you 
reject the proffered mercy, you do so at your own peril, 
and with the lyord himself you must finally settle the 
question. But before you decide to reject this answer to 
this great question, let me entreat you to consider well 
another declaration of the Savior: ''He that rejecteth me, 
and receiveth not my words, hath one that judgeth him; 
the word that I have spoken, the same shall judge him in 
the last day." John 12:48. 

2. In the discourse of the apostle Peter on the day 
of Pentecost, we find a second answer to the great ques- 
tion. By the preaching of the apostle on that occasion, 
many were convicted of their own sin in rejecting and 
crucifying the Messiah. Cut in their hearts, they said to 
Peter and the other apostles, "Brethren, what shall we do?" 



244 *^^^ GRKAT QUKSTION: 

Peter replied, "Repent ye, and be baptized every one of 
you in the name of Jesus Christ unto the remission of your 
sins; and ye shall receive the gift of the Holy Spirit.'' 
Acts 2:38. This is a plain and direct answer to the ques- 
tion; but was Peter authorized to answer it at all, and, if 
so, is his answer correct? 

On looking into the history of the case, we learn that 
the apostles had been commissioned only a few days before 
to go into all the world and preach the gospel to every 
creature; and now for the first time, Peter is speaking in 
the name of Christ under this commission. Is not the con- 
clusion inevitable, that he thoroughly understood the com- 
mission under which he was acting, and that he strictly 
followed the instructions of his exalted and glorified Lord 
and Savior? 

In addition to this, Peter in company with the other 
apostles had received the promised ''power from on high" 
had been ''baptized in the Holy Spirit," and was thus en- 
abled to answer this question authoritatively and infalli- 
bly. The Holy Spirit with which they were filled was, in 
accordance with the promise of the Savior, to bring to 
their remembrance all things that He had said to them, 
and also to guide them into all the truth. It was then 
under the inspiration of the Holy Spirit that Peter spoke 
on the day of Pentecost. Indeed, it was the Holy Spirit 
that spoke through Peter and the other apostles; for "they 
were all filled with the Holy Spirit, and began to speak 
with other tongues as the Spirit gave them utterance. ' ' 
We have then in this response, not only the answer of 
Peter to the great question, but also the answer of the 
Holy Spirit. 

To Peter the Savior had committed the keys of the 
kingdom with the assurance that whatever he bound on 
earth should be bound in heaven, and whatever he loosed 
on earth should be loosed in heaven. To him was thus 



WHAT MUST I DO TO BK SAVKD? 245 

given the exalted privilege of opening the doors of the 
kingdom of heaven, both to the Jews and Gentiles, b}^ 
authoritatively promulgating the law of pardon under the 
gospel dispensation. 

The statement of the case then is this: Peter, an 
apostle, commissioned by the I^ord Jesus Christ, possess- 
ing the keys of the kingdom and speaking by direct in- 
spiration of the Holy Spirit, answers the earnest, heart- 
felt question, ''What shall we do?" by sa^dng, "Repent ye 
and be baptized every one of you, in the name of Jesus 
Christ unto the remission of your sins; and ye shall re- 
ceive the gift of the Holy Spirit. ' ' After this statement, 
is it necessary that I should add anything more on this 
passage? I only ask, will you be taught by the Holy 
Spirit? Will you be persuaded by the apostle? Or will 
you reject the wisdom and authority of the one, the exhor- 
tations and entreaties of the other, and turn away to the 
delusive philosophy of fallible men? 

3. In the history of Saul's conversion, we find a 
third answer to the question before us. There are three 
accounts of this case of conversion in Acts of Apostles, the 
first given by Luke, the second and third by Paul him- 
self, found respectively in the 5th, 22d. , and 26th chapters. 
Each of these must be carefully studied in connection with 
both the others, in order to a full and correct understand- 
ing of this important and interesting case of conversion. 

The leading facts may be briefly stated. While Saul 
was on his way to Damascus for the purpose of arresting 
the disciples of Jesus, and bringing them bound to Jerusa- 
lem that they might be punished, he was himself suddenly 
arrested by the glorious appearance of Jesus in person. 
''A light from heaven above the brightness of the sun" 
shone around him, and when he had fallen to the earth, he 
heard a voice saying to him, ''Saul, Saul, why persecutest 
thou me?" He inquired, Who art thou lyord?" The 



246 THK GRKAT QUESTION: 

voice replied, ''I am Jesus of Nazareth whom thou perse- 
cutest?" As the truth flashes athwart his mind that the 
crucified Nazarene is indeed and in truth the Son of God, 
conviction pierces his heart, his guilt in rejecting the true 
Messiah and persecuting His disciples to the death, rises 
up before him in appalling magnitude, and in anguish of 
spirit and humility of heart, he cries, ''Lord what wilt 
thou have me to do?" 

Strange as it may appear to some, the Lord did not 
directly answer his question, that is. He did not tell him 
what to do to be saved. He only directed him to the 
place where he could get the desired information. ''Arise, 
and go into Damascus, and there it shall be told thee of 
all things which are appointed for thee to do." From this 
direction of the Savior and other statements in the history 
of the case, we may learn why He himself did not then and 
there answer Saul's question by telling him what to do to 
be saved. 

In the first place, the Way of Salvation through 
Christ had already been revealed, and the apostles and 
others had been sent out into the world to preach the gos- 
pel to every creature. The kingdom had been opened 
years before at Jerusalem, and the terms of pardon had 
then and there been set forth to "devout men out of every 
nation under heaven. ' ' All things necessary for man to do in 
order to his ownpersonalenjoymentof pardon, had been ^Z- 
pointed by God, revealed by the Holy Spirit, and made 
known by the apostles. And as the "ministry of reconcil- 
iation" had been committed to the apostles and other 
chosen ministers, the Savior, though now visibly and au- 
dibly present, will not by answering this question take out 
of their hands the work which He himself had given 
them to do. From an humble disciple, yet a chosen and 
inspired teacher, must Saul of Tarsus learn what he must 
do to be saved. 



WHAT MUST I DO TO BE SAV]0)D? 247 

This fact is worthy of the most serious consideration 
at the present day. It is not by supernatural visions, 
nocturnal dreams, nor aerial whispers, that we are to learn 
the way of life and salvation; but from the recorded teach- 
ing of the apostles and evangelists of the Lord Jesus Christ. 
It is evident from the entire history of the case that Jesus 
did not come down from heaven for the purpose of telling 
Saul what to do to be saved, or of giving him the evidence 
of pardon; for He did neither. Whoever then expects to 
see Jesus personally, or to hear Him speak audibly, will be 
miserably disappointed. And he who pretends to have 
had such a vision as Saul of Tarsus had on his way to Da- 
mascus, is either a wretched dupe, or a wicked impostor. 

In the second place, the special purpose for which Je- 
sus appeared to Saul, is plainly and pointedly stated by the 
lyord himself. ''But rise, and stand upon thy feet; for I 
have appeared unto thee for this purpose, to make thee a 
minister and a witness both ' of these things which 
thou hast seen, and of those things in the which I will ap- 
pear unto thee; delivering thee from the people and from 
the Gentiles, unto whom now I send thee, to open their 
eyes, and to turn them from darkness to light, and from 
the power of Satan nnto God, that they may receive for- 
giveness of sins, and inheritance among them who are 
sanctified by faith that is in me." ' Acts 26:16-18. 

It was then for the express purpose of making Saul a 
minister and a wit7iess that Jesus appeared to him as he did. 
This object could be accomplished by no other means. 
Any well informed disciple could tell Saul what had been 
appointed.for him to do in order to his own personal err- 
joyment of salvation; but only the Lord Jesus Christ from 
the throne of His glory could make him an apostle. The 
special work of the apostles was to testify to the resurrec- 
tion of Jesus. That they might be able to do this, it was 
necessary for them to see Him after He arose from the 



248 THK GRKAT QUEJSTION: 

dead, and to hear Him speak. This was absolutely essen- 
tial, because a witness can testify to that only which he has 
seen and heard, not that which he had heard reported by 
others, but that which he had seen with his own eyes, and 
heard with his own ears. Hence to the apostles whom He 
had chosen, Jesus showed Himself alive after His passion 
— His sufferings of death — by many proofs, appearing unto 
them by the space of forty days, and speaking the things 
concerning the kingdom of God. Acts 1:3. And as it 
was His purpose to make Saul of Tarsus an apostle, that is 
a witness of His resurrection, it was necessary that He 
should appear to him in a visible form, and speak to him 
in an audible voice. This is placed beyond all doubt by 
what Ananias said to Saul: ''The God of our fathers hath 
chosen thee, that thou shouldst know His will, and see 
that Just One, and shouldst hear the voice of His mouth. 
For thou shalt be His witness unto all men of what thou 
hast seen and heard." Acts 22:14:15. But Saul was a 
sinner, even the chief of sinners. Being convicted of sin 
he felt his need of pardon, and it was to this point that 
his anxious question was directed. But since, as we 
have already seen, all things appointed for sinners to do, 
had been fully revealed to chosen ministers, whose duty 
and privilege it was to make the same known to all na- 
tions, to every creature, in order to the obedience of faith, 
Saul is sent to one of these teachers for that instruction 
which Christ in person would not give to him. Though 
called to be an apostle, he must be saved as all other 
sinners are saved under the gospel. He must ob- 
serve every item of the law of pardon, that he may enjoy 
the remission of sins. Hence the direction: — ''Arise, and 
go into the city, and it shall be told thee what thou must 
do." Acts 9:5. I^et us follow him thither, and hear the 
answer which he received. 

After three days which were spent in fasting and 



WHAT MUST I DO TO BK SAVKD? 249 

prayer, Ananias stands before him, states the purpose of 
his own visit, makes known the object of the Lord's ap- 
pearance to him on the way, and concludes with this ear- 
nest and urgent exhortation, "and now, why tarriest thou? 
Arise and be baptized, and wash away thy sins calling on 
the name of the lyord." Acts 22:16. Here is found the an- 
swer to Saul's heartfelt question, — "Lord what wilt thou 
have me to do?" If it is not found here it can not be 
found at all. Jesus assured Saul that in the city of Da- 
mascus it should be told him what he must do, and this 
is the answer of the teacher whom Christ sent to instruct 
him. If Ananias told him anything else the Holy Spirit 
has failed to place it on record. 

I shall not turn aside here to answer objections. I 
shall not notice the pitiful sophistry and petty quibbling of 
those who try to avade the force of this plain and pointed 
exhortation of an inspired teacher. The facts of the case 
have been fairly stated. The question is, — "Lord, what 
wilt thou have me to do?'' The answer is — "Arise, and 
be baptized, and wash away thy sins, calling on the name 
of the Lord. ' ' This is a part of the teaching of the Holy 
Spirit on the subject of salvation or remission of sins, and 
having laid before you the facts of the case, I leave you to 
dispose of them as you think proper. To the Lord your 
judge must you give account for the manner in which you 
treat His word. 

4. The history of the Philippian jailer's conversion 
furnishes a fourth answer to the great question. Paul and 
Silas had visited the city of Philippi, preaching the gos- 
pel of Christ. Incurring the displeasure of the populace 
and of the magistrates, they are arrested, beaten, and impris- 
oned. The jailer is charged to keep them safely, in order 
to which they are thrust into the inner prison, and their 
feet are made fast in the stocks: But God is watching His 
faithful servants, He hears their midnight prayers and 



250 THB GREAT question: 

songs of thankfulness, and sends an earthquake for their 
release. The foundations of the prison are shaken, the 
doors are opened, and the fetters are loosed. The jailer 
awakening, seeing the doors opened, and supposing that 
his prisoners had all fled, drew his sword and would have 
killed himself, had not the voice of Paul arrested his arm, 
and assured him of the safety of his entire charge. '^Then 
he called for a light, and sprang in, and came trembling, 
and fell down before Paul and Silas, aud brought them out, 
and said,— ''Sirs, What must I do to be saved?" And 
they said, — ''Believe on the I^ord Jesus Christ, and thou 
shalt be saved, and thy house." Acts 16:29:31. 

As this is the answer which almost all Protestants 
give to all persons under all circumstances, I will not no- 
tice it farther at present than to say that I heartily accept 
it as an inspired answer to the great question, and to just 
such a character as the Philippian jailer, I would give pre-* 
cisely the aame answer now, and then endeavor to follow 
the example of Paul and Silas by speaking unto him "the 
word of the Lord. ' * 

III. THE ANSWERS HARMONIZED AND UNITIZED. 

I have now adduced four answers to the great ques- 
tion. 

1. Christ in the commission says, — "He that believes 
and is baptized shall be saved. ' ' 

2. Peter says to the convicted Jews, — "Repent ye, 
and be baptized every one of you in the name of Jesus 
Christ unto the remission of your sins. ' ' 

3. Ananias says to the penitent Saul, — "Arise, and 
be baptized, and wash away thy sins, calling on the name of 

the Lord." 

4. Paul and Silas say to the frightened jailer, — "Be- 
lieve on the Lord Jesus Chris, t and thou shalt be saved, and 
thy house." 

It is apparent at a glance that each of these answers 



WHAT MUST I DO TO BK SAVED? 25 1 

differs from all the others. Is not this a startling fact? 
Does it not embarrass the investigation of the snbject with 
the most serious difficulty? Shall we hence conclude that 
the Holy Scriptures contradict themselves? Must we infer 
that the Savior of men teaches one thing, and the Holy 
Spirit another? And worse still, must we infer that the 
Holy Spirit teaches one thing by Peter, another b}^ Ana- 
nias, and still another by Paul and Silas? These inferen- 
ces might do for a skeptic; but they cannot be received by 
a Christian, nor will they satisfy an earnest inquirer af- 
ter the truth. 

The ^'Spirit of Truth'' did not contradict either him- 
self or Christ. 

Shall we then conclude that there are four methods of 
saving men revealed in the New Testament? Does God 
save one class of men by faith and baptism to the exclu« 
sion of all other conditions; a second class by repentance 
and baptism; a third class by baptism alone; and a fourth 
class by faith alone? This would involve the whole sub- 
ject in the most perplexing uncertainty. For, on such a 
hypothesis as this, it would be impossible for any man to 
ascertain the peculiar conditions of his own salvation. 
Such a supposition as this is derogatory to the character 
of God, and productive of the greatest confusion; for un- 
der such a fourfold scheme as this, how could any one feel 
the full assurance of faith that his sins had been pardoned? 
, It is as clear as a sunbeam from the Scriptures of truth, 
that there is but one way by which men may be saved. 
To my mind it is a self-evident truth that conversion is the 
same in all cases. It is always produced by the same 
means, it always embraces the same steps, and is always 
attended with the same blessings. 

Whatever is really necessary in one case in order to 
conversion, must also be necessary in all other cases; for 
*'God is no respecter of persons." Then let no man de- 



252 Tn:^ GRKAT QUKS'TION: 

lude himself with the fallacious idea that he can be saved 
in some special way. As there is but one name given un- 
der heaven among men by which we can be saved, so 
there is but one way revealed by which we can enter into 
that name, and thus enjoy the benefits of Christ's death 
and mediation. But then the answers that we have found 
to the great question are not the same. This is a fact 
which cannot be disputed. How then are we to dispose of 
this difficulty? 

I am happy to think that the difficulty in this case, as 
in many others, is more apparent than real. Indeed the 
difficulties that stand in the way of the proper understand- 
ing of the Scriptures, are generally in the mind of the 
reader and not in the Scriptures at all. Many persons 
read the Bible expecting, whenever any subject is men- 
tioned, to find a distinct and formal enumeration of every 
thing connected therewith. Others read as though they 
expected to find a whole system of theology in every chap- 
ter at least, if not in every verse Now it is just as impos- 
sible for the Bible to teach every thing at one time and in 
one place, as it is for other books; and no one expects such an 
impossible feat of any other book. If all truth could have 
been presented in one chapter or one verse, then a w<5ingle 
chapter or a solitary verse would have been sufficient for 
the religious wants of the world in all time. The revela- 
tions of the Holy Spirit were not all made at one time or in 
one way but ' 'at sundry times and in divers manners. " They 
were given out in small portions from time to time as the 
world needed them and was prepared to receive them. 

It should always be borne in mind that in all the Bi- 
ble there is no attempt at any thing like a formal or syste- 
matic arrangement of truth on any question. Hence we 
never find all the teaching of the Holy Spirit on any im- 
portant subject in any one place, but scattered often 
through many books We have here a little and there a 



WHAT MUST I DO TO BH SAVKD ? 253 

little; a fact in one place and an illustration in another; a 
command here, a promise there, and an admonition some- 
where else, but all bearing on the same subject. Hence; 
in order to a full and correct understanding of the Bible on 
any question, we must bring together and carefully study all 
that the Holy Spirit has revealed on that particular sub- 
ject in all the Sacred Writings. If we take only a part of 
the Spirit's teaching on any subject, we have only a part 
of the truth on that subject, and partial or half truths of- 
ten become the means of introdujing and perpetuating the 
most pernicious errors. 

The different answers to the great question can be eas- 
ily harmonized. There is but one way, however, by 
which it can be done. It cannot be done by taking any 
one of them to the exclusion of the others and making 
what is enjoined in that one the only condition of pardon. 
This would be to reject a part of the testimony of God, 
throw suspicion on the whole^ and sap the very founda- 
tion of the citadel of truth. 

The only way by which these equally inspired declara- 
tions can be harmonized, is to take them all together, and 
regard each as an essential part of one and the same plan 
of salvation. Each of ttem must be understood and ex- 
plained in accordance with all the facts which can be 
learned from the context, and also from other passages of 
Scripture which have a bearing on the same subject. They 
must not be regarded as different plans of salvation , but 
only as different parts of the same plan. Each of the 
items mentioned in these passages, has its own appropriate 
place in the plan of salvation, which place was assigned 
to it by God himself, and from which it can not be removed 
without laying violent hands on God's word, marring the 
beauty of the gospel scheme, and neutralizing to a great 
extent the power of the truth. It is susceptible of the 
clearest proof that not one of these declarations was 



254 'I'HK GREAT question: 

intended to be a full and formal statement of everything 
which a sinner must do in order to be saved. Each was 
specially adapted to the spiritual condition of the party to 
whom it was addressed, and was intended for them and 
such as they only. This is the clue to the right under- 
standing of the whole matter. A careful study of the con- 
text, and special attention to the character of the person or 
persons addressed in each case will divest the whole sub- 
ject of even the shadow of a difficulty, and at the same 
time set forth the gospel plan of pardon in all its simplic- 
ity, unity, symmetry and power. In the light of these 
principles, let us now carefully examine each of these in- 
spired declarations. 

I. THE COMMISSION. 

In all our inquiries concerning the law of pardon un- 
der the Christian dispensation, the Commission should be 
our starting point. Although it was not directly addressed 
to inquiring sinners, yet it contains, as we have already 
seen, a direct answer to the great question. This answer, 
or statement rather, is necessarily expressed in general 
terms which are alike applicable to all who hear the gos- 
pel in every age of the world. There are four records, 
however, of this Divine commission, each of which con- 
tains some important matter omitted by all the others. 
They give respectively what Jesus said at different times, 
and also in different parts of the same discourse. By com- 
bining all these records, we get a general outline of tbe 
proclamation that was to go forth to all the nations, which 
is amply sufiicient for our direction in every case which 
may occur, especially when explained and exemplified by 
the preaching and practice of the apostles on and after the 
day of Pentecost. Let us examine each of these records 
separately, note the different items embraced in it, and 
then collect them all in one general statement. I quote 
now from the Revised Testament. 



WHAT MUST I DO TO BK SAVKD ? 255 

Matthew's Record. **Go ye therefore, and make dis- 
ciples of all the nations, baptizing them into the name of 
the Father and of the Son and of the Holy Spirit, teaching 
them to observe all things whatsoever I commanded you: 
and lo, I am with you alway, even unto the end of the 
world." 

This commission was given on a mountain in Gali- 
lee two or three weeks after He arose from the dead, and 
is a summary of what He had previously said to them. It 
enjoins on the apostles and all other preachers the follow- 
ing things: 

ist. To make disciples of all the nations. This ne- 
cessitated the preaching of the gospel to all men, for only 
by this means could disciples be made. 

2nd. To baptize them into the name of the Father 
and of the Son and of the Holy Spirit. This necessarily 
involved on the part of the baptized a cordial acceptance 
of the gospel, and a voluntary submission to the supreme 
authority of Jesus. 

3rd. To teach the baptized to observe all things 
which He had commanded them. This was in order to 
the development and enjoyment of their Christian charac- 
ter. On these conditions they had the assurance of the 
abiding presence of their Lord and Savior. 
Mark' s Record: ''Go ye into all the world, and preach 
the gospel to the whole creation. He that believeth and is 
b^tized shall be saved; but he that disbelieveth shall be 
condemned ' ' This was spoken to the eleven on His first 
appearance to them after He arose from the dead. In these 
words we find some things not so distinctly stated else- 
where, though clearly implied. 

I St. The preaching of the gospel. By this means 
men were to be enlightened, convicted, and persuaded. 

2nd. Belief of the gospel — faith — the turning of the 
heart to God. 



256 THK GRKAT QUESTION; 

3rd. Baptism, an act of faith accepting the overtures 
of mercy. 

4th. vSalvation, that is the enjoyment of peace and 
pardon. 

5th. The condemnation of those who reject the prof- 
fered mercy. 

Ltike's Record: ''Thus it is written, that the Christ 
should suffer, and rise again from the dead the third day; 
and that repentance and remission of sins should be 
preached in His name unto all the nations, beginning 
from Jerusalem.'' In this statement we find: — 

I St. The death, burial, and resurrection of Jesus 
which are the fundamental facts of the gospel which was 
to be preached to all nations. 

2nd. Repentance to be preached in the name of Jesus. 

3rd. Remission of sins to be offered through the 
name of Jesus. 

John^s Record: ''Receive ye the Holy Spirit: whose- 
soever sins ye forgive, they are forgiven unto them; whose- 
soever sins ye retain, they are retained." This is simply 
the grant of authority to the apostles to make known the 
plan of salvation through their risen Lord and Savior. If 
we wish to know how they forgave or remitted sins on the 
one hand, and how they retained sins on the other, that is, 
what conditions they enjoined on men as essential to the 
enjoyment of pardon, we must convSult the history of their 
labors in preaching the gospel and introducing men and 
women into the kingdom of God's Son. 

By combining the records of Matthew, Mark, and Luke, 
to all of which John's record is the preface or introduction, 
we get the whole commission at one view. 

ist. Making disciples, (Mat.), by preaching the gos- 
pel, (Mark), or by announcing the death, burial, and res- 
urrection of Jesus as the Christ, (Luke.) 

2nd. Faith, or the belief of the gospel, (Mark.) 



WHAT MUST I DO TO BK SAVKD? 257 

3rd. Repentance, (lyuke.) 

4th. Baptism, (Matthew and Mark.) 

5th. Salvation, (Mark,) or remission of sins, (Luke.) 

6th. The observance of all things commanded, (Mat- 
thew. ) 

7th. The condemnation of the disbeliever, (Mark.) 

8th. The abiding power of the Savior until the con- 
summation of the gospel age, (Matthew.) 

Such is the Great Commission in all its fulness. This 
commission is the great Law of Pardo7i to the alien under 
the Christian Dispensation, It was this that Isaiah had in 
view when he said, ''OutofZion shall go forth the I^aw, 
and the Word of the lyord from Jerusalem. 

In the light of this great charter of man's redemption, let 
us examine the other passages already adduced, ascertain 
the character, that is the spiritual condition, of the in- 
quirer in each case, and learn how the apostles and evan- 
gelists understood and applied their own commission. 

II. pktkr's response to the convicted jews on the 

DAY of PENTECOST. 

^'Repent ye and be baptized every one of you in the 
name of Jesus Christ unto the remission of your sins; and 
ye shall receive the gift of the Holy Spirit. ' ' 

In this response only two things are enjoined on the 
inquirers in order to the remission of their sins. These 
two things are repentance and baptism. Must we infer 
from this fact that faith was not included in their case as a 
condition of pardon? Certainly not, for this would be con- 
trary to the express teaching of other passages of scripture, 
in direct violation of that part of the commission which 
reads, ''He that believes and is baptized shall be saved; 
but he that disbelieves shall be condemned." In He- 
brews it is written, ''And without faith it is impossible to 
be well pleasing unto Him, for he that cometh to God must 

17 



258 mn GRKAT question: 

believe that He is, and that He is a rewarder of them that 
seek after Him." 

Why then did not Peter command these inquiring 
Jews to believe on the Lord Jesus Christ, as Paul did the 
the Philippian jailer? Must it not have been because they 
did not need this command? Is it not evident from the 
very face of the narrative, that they already believed? 
Had they not heard the gospel? Had they not witnessed 
its confirmation by what they saw and heard? Had they 
not been cut to the heart by the sword of the Spirit? 
Were they not already convinced that God had made that 
same Jesus whom they crucified both lyord and Christ? 
Was it not under an overwhelming sense of their guilt 
that they cried out and said, * 'Brethren what shall we do?" 
Is this the language of doubt or unbelief? Surely not. 
Their question itself and the earnestness with which it 
was uttered, fully satisfied the apostle with reference to 
their hearty belief of all that he had said. Instead then of 
commanding them to do what they had already done, he 
gave them an answer precisely suited to their spiritual con- 
dition at that time. It was as if he had said to them, 
'*You are now convinced that Jesus is the Christ, you feel 
that 3^ou are guilty of crucifying the lyOrd of glory, you ear- 
nCvStly desire to know what you must do in order to be 
saved; therefore repent and be baptized every one of you 
in the name of Jesus Christ for the remission of your sins, 
and ye shall receive the gift of the Holy Spirit. ' ' 

This case of conversion is invested with a peculiar in- 
terest from the fact that it is the first case that occurred 
after the exaltation of Jesus as the Messiah. Hundreds of 
years before Isaiah had said, — ''Out of Zion shall go forth 
the law, and the Word of the lyOrd from Jerusalem." On 
the da}^ of Pentecost, in the city of Jerusalem, on mount 
Zion was this prophecy fulfilled. On that day for the first 
time was the law of pardon through Christ proclaimed to 



WHAT MUST I DO TO BE) SAVED? 259 

** Jews, devout men out of every nation under heaven/' 
From Jerusalem as a radiating center, ''the Word of the 
Lord," the glad tidings of salvation went forth to all the 
nations of earth. We also have in this case of conversion 
a practical and striking exemplification of the commission 
by that apostle to whom the keys of the kingdom were first 
committed. 

ist. Peter preached the gospel, the death, burial, res- 
urrection, and exaltation of Jesus whom the Jews had re- 
jected and by the lawless hands of Romans had crucified 
and slain. 

2nd. Many were cut to the heart — were convinced of 
the Messiahship of Jesus, and made sensible of their deep 
guilt in putting Him to death. In other words, they be- 
lieved the gospel which Peter had preached, and mani- 
fested their faith by inquiring what they should do. 

3rd. They are commanded to repent. 

4th. They are commanded to be baptized in the 
name of Jesus Chrrst. 

5th. They are assured of the remission of sins and of 
the gift of the Holy Spirit. 

6th. Three thousand gladly received the word and 
were baptized, and then continued steadfastly in the ob- 
servance of all things commanded. 

7. The power of the Lord was with them all as He 
had promised. 

8. ThOvSe who refused to receive the word were left 
in a state of condemnation. This case of conversion is 
thus seen to be in exact accordance with the commission. 

III. THE EXHORTATION OF ANANIAS TO SAUIv. 

* 'And now why tarriest thou? arise, and be baptized, 
and wash away thy sins,* calling on His name." Here 
Saul of Tarsus, formerly a self-righteous Pharisee and a 
raging persecutor, is commanded simply to be baptized 



26o THK GRKAT QUESTION: 

and wash away his sins, calling on the name of Jesus. 
How are we to explain this fact? Was not the gifted pu- 
pil of Gamaliel required to believe on JevSus as God's 
anointed? He himself has taught us that * 'without faith it 
is impossible to be well pleasing unto God.*' Must not 
he, the chief of sinners, repent? He has himself declared 
that God ''commands all men everywhere to repent." 
Why then was he commanded only to be baptized? Sim- 
ply because he had both believed and repented when An- 
anias addressed him. He had seen Jesus in His glory and 
power. He had been stricken to the earth and smitten 
with blindness by the light that burst upon him. He had 
heard this glorified One declare, "I am Jesus of Nazareth 
whom thou persecutest. ' ' 

. Here was the whole gospel in one brief sentence, ta- 
ken in connection with what Saul already knew. He knew 
that Jesus of Nazareth had been crucified by His own peo- 
ple because He claimed to be the Christ; and now he sees 
Him in glory and hears His voice. The very moment in 
which he hears Him say, "I am Jesus of Nazareth, whom 
thou persecutest,** his enmity is slain, faith takes poses- 
sion of his heart, and he humbly asks, "Lord, what wilt 
thou have me to do.'* He now not only believes that Je- 
sus of Nazareth is the Son of God, but he also knows that 
God has raised Him from the dead, for he has seen Him 
alive and heard Him speak. His earnest question is a 
recognition of the.Messiahship of Jesus, and an evidence of 
his own faith and repentance. 

Three days after this, the Lord commands Ananias to go 
to Saul, and 'assigns as a reason, "for behold he prayeth." 
What stronger proof could we have that Saul of Tarsus is 
now both a firm believer in Jesus as the Christ, and an 
humble penitent at the foot of the cross, seeking peace and 
pardon. Hence, when Ananias comes, he simply announ- 
ces the object of the Lord's appearance to him by the way, 



WHAT MUST I DO TO BK SAVKD? 26 1 

and exhorts him not to tarry, but to arise and be baptized, 
and wash away his sins, calling on the name of the 
lyord, thus casting all his care on Him who died 
and rose again. In this case we find: 

1. The gospel proclaimed by the I^ord himself. 

2. SauPs immediate and cordial reception of the 
truth. 

3. His prayerful repentance. 

4. His baptism. 

5. The washing away of his sins — remission. 

6. And then his life-long labors and unparalleled 
sufferings manifest his devotion to Christ, and his ob- 
servance of all his lyord's commandments. How beauti- 
fully this case of conversion harmonizes with the commis- 
sion, and also with the conversion of the Jews. on the day 
of Pentecost. 

IV. THK RKPIvY OF PAUI. AND SII.AS TO THK PHII^IPPIAN 

JAIIvKR. 

*' Believe on the I^ord Jesus Christ, and thou shalt be 
saved and thy house. " Here again but one thing is en- 
joined on the inquirer, but this time it is faith in Christ. 
Are we hence to infer that this was all that was required 
of him, and that he was saved by faith alone, that is faith 
to the exclusion of everything else? We think not. This 
would be as hasty and incorrect as to suppose from the ex- 
hortation of Ananias that Saul was saved by baptism 
alone. It would be contrary to the express requirements 
of the commission, and at variance with the teaching of 
Peter when he opened the doors of the kingdom to the 
Jews at the beginning. Why then was the jailer com- 
manded to believe on the lyord Jesus Christ, while Saul 
was commanded to be baptized in answer to the same ques- 
tion? 

The reason can be found only in the difference be- 



262 THK GREAT QUESTION; 

tween the spiritual condition of the two men at the time 
at which the answers were given. Saul, as we have al- 
ready seen, was a penitent, praying believer when he was 
commanded to be baptized. But who and what was the 
jailer? He was an ignorant and alarmed Pagan. He not 
only did not believe at this time, but did not know what 
to believe. He was unacquainted with the character and 
claims of Jesus. He had no knowledge of the gospel plan 
of pardon. Hence he was in the first place directed to Christ 
as the Savior of sinful men. But his heaven-sent teachers 
did not stop at this, for it is immediately added. ''And 
they spake the word of the lyordunto him, and to all that 
were in his house." The Holy Spirit did not see fit to 
put on record the discourse that was delivered to the jailer 
and his house, nor was it necessary. It is sufficient for us 
to know that they spake unto him the Word of the Lord. 
The Word of the Lord is an expression which has a 
definite meaning in the New Testament. The Word of 
the Lord is always the same, it matters not when or by 
whom spoken. The Word of the Lord is found in the 
Commission and in the first discourse of the Apostle Peter. 
The Word of the Lord is the gospel which the Savior 
commanded to be preached unto all the nations. There- 
fore the Word of the Lord which went forth from Jerusa- 
lem on the day of Pentecost is the Word of the Lord which 
Paul and Silas spoke to the Philippian jailer and his 
household. This position is confirmed by the subsequent 
part of the narrative. It is said, ''that he took them the 
same hour of the night, and washed their stripes, and was 
baptized, he and all his, immediately.'^ From this it is 
evident that the Word of the Lord according to Paul and 
Slias had baptism in it. Whoever, therefore leaves bap- 
tism out, does not speak the Word of the Lord fully, and 
to that extent is an unfaithful servant. The faith that 
brought salvation to the Philippian jailer, was a faith that 



WHAT MUST I DO TO BK SAVED? 263 

led him down into the water in humble obedience to the 
commandment of the Lord Jesus ChrivSt. 

The conversion of the Ethiopian is a parallel case, and 
still further illustrates and confirms the position taken 
here. See Acts 8:27-40. It is simply said that Philip be- 
gan at the same Scripture and preached unto him Jesus. 
But as a result of this preaching it is recorded that ''as 
they went on the way, they came unto a certain water; 
and the eunuch saith, 'Behold here is water, what doth 
hinder me to be baptized?' ' This shows conclusively that in 
preaching Jesus to him, Philip had taught him that it 
was his duty to be baptized. Indeed it is here fearlessly 
affirmed that after the day of Pentecost no inspired teacher 
ever preached Jesus, or spoke the word of the lyord to an 
unpardoned man without enjoining on him baptism as 
well as faith and repentance. Nor should this surprise 
any one, for it is in exact accordance with the commission, 
-^" Make disciples of all the nations, baptizing them." 
To preach Jesus and leave baptism out is in direct viola- 
tion of the commandment of Christ, and contrary ta 
the example of the apostles and other inspired preachers. 

We find then that the conversion of the Philippian 
jailer is, so far as conversion goes, precisely like all 
other cases on record. 

1 . Paul and Silas spake unto him the word of the 
lyOrd. 

2. He believed in God with all his house. 

3. He repented; for he took them the same hour of 
the night, and washed their stripes. 

4. He was baptized, he and all his, immediately. 

5. He was evidently pardoned; for he rejoiced, be- 
lieving in God with all his house. 

Here the curtain drops on the history of the jailer, 
and we know nothing of his subsequent life, — nothing of 
his hopes and fears, of his joys and sorrows, of his toils 



264 THK GRKAT question: 

and triumphs; but we trust that he held **the beginning of 
his confidence steadfast unto the end/' So far, however, 
as his conversion is concerned, it was in exact accordance 
with the commission and the word of the Lord that went 
forth from Jerusalem. 

IV. CONC1.USION. 

We have seen that conversion is the same in all cases, 
and that each of the answers to the great question which 
we have quoted, was especially adapted to the spiritual 
condition of the inquirer at that precise point of time. 
This being so, it follows that the way of salvation is so 
plain that the wayfaring man, though a simpleton, need 
not err therein. We have simply to ascertain the charac- 
ter, the spiritual condition, of the inquirer in any case, 
and then give to him the answer which the Holy Spirit 
has left on record for all such as he. 

Should any one who has never heard the gospel ask 
me what he must do to be saved, I would tell him as Paul 
told the jailer, to believe on the Lord Jesus Christ. But I 
would not stop at this. I would speak unto him the Word 
of the Lord. I would preach unto him Jesus. I would 
tell him that Jesus of Nazareth was the Son of God, and 
that He came into the world to save sinners like himself. 
I would describe His life of labor and love, as He went 
about doing good, healing the sick, comforting the dis- 
tressed, opening the eyes of the blind, unstopping the 
ears of the deaf, casting out demons, and raising the dead. 
I would relate His sufferings, that He was despised and 
rejected by men, and for our sake even smitten and af- 
flicted of God — that He was arraigned before the -council 
as a blasphemer, and before Pilate as an adventurer — that 
in His trial justice was denied Him — that He was led as a 
lamb to the slaughter, and amid the insults and mockeries 
of heartless foes, poured out His blood on the ignominious 



WHA'T MUST I DO TO BK SAVKD? 265 

cross as a sacrifice for the sins of the world. I would tell 
of His lowly burial, of His triumphant resurrection, of His 
glorious ascension and exaltation at the right hand of God. 
And then I would read to him the commission in which the 
risen Messiah commanded His apostles to go into all the 
world and bear the glad tidings of salvation to every 
creature, offering peace and pardon and hope to all who 
would cordially embrace the truth, turn away from their 
sins, and submit to His authority. And now if the heart 
of my hearer was touched by this simple recital of the 
great facts of the gospel, if he was willing to put all his 
trust in Jesus, relying wholly on His promise and power 
to save, I would take him the same hour of the day or the 
night, and baptize him into the name of the Father and 
of the Son and of the Holy Spirit. 

Again, should one who has heard the gospel and be- 
lieved it, one who has been cut to the heart by the truth 
as it is in Jesus, ask me what he must do to be saved, I 
would reply in the words of Peter, ''Repent, and be bap- 
tized in the name of Jesus unto the remission of your sins, 
and you shall receive the gift of the Holy Spirit." 

Finally, should one who has not only heard and be- 
lieved the gospel, but has also repented of his sins and 
turned to the Lord in heart, one who is manifestly a 
praying penitent seeking peace and pardon, ask me what he 
must do to be saved, I would not hesitate to say to him as An- 
anias did to Saul, ''And now why tarriest thou? Arise, 
and be baptized, and wash away thy sins, calling on His 
name'' — that name through which "whosoever believeth 
on Him shall receive remission of sins. ' ' 

Dare any one say that in each of these cases, I would 
not give that answer which is speciall}^ adapted to the 
spiritual condition of the inquirer — that answer which 
was revealed by the Holy Spirit for him, and for all such 
in every succeeding age of the world? And if these an- 



266 THE GREAT QUESTION: 

swers are correct in each case, then how plain is the gos- 
pel plan of pardon! It is so plain that whoever reads may 
run joyfully in the pathway of obedience. 

There are three classes of men and women out of 
Christ, — (i.) unbelievers, (2.) believers, and (3.) pray- 
ing penitent believers; and the Holy Spirit through the 
recorded teaching of the apostles and evangelists, furnishes 
us with an answer adapted to each of these classes. 

The Unbeliever is commanded to believe on the lyord 
Jesus Christ, and that he may know what to believe, the 
Word of the lyord is spoken to him; and when he hears 
and receives the word he is baptized straightway: 

Believers— ihos^ who have heard the Word of the 
Ivord and been cut to the heart by it, are commanded to 
repent and be baptized in the name of Jesus Christ unto 
the remission of their sins; and all who gladly receive 
this word are baptized and added to the lyord the same 
day. 

The Penitent Believer is commanded to ''arise, and be 
baptized, and wavSh away his sins, calling on His name" — 
the name of the Lord. 

As it was in the days of the apostles, so it should be 
uow. 

Does the inquirer still ask, ''What must I do to be 
saved?" To give a general answer that will embrace all 
classes and characters, I reply: — You must believe with 
all of your heart that Jesus of Nazareth is the Christ, the 
Son of the living God, cordially embracing all the great 
facts involved in this fundamental proposition; you must 
repent of all your sins by turning away from them with a 
firm resolve to sin no more; and then on a confession of 
your faith in Jesus as the Christ, you must be baptized 
into the name of the Father and of the Son and of the 
Holy Spirit. Thus through the mercy of God you will be 
cleansed from all sin by the blood of Jesus, translated out 



WHAT MUST I DO TO BK SAVKD? 267 

of the kingdom of darkness into the kingdom of God's 
dear Son, made a child of God and an heir of eternal life. 
You will then have God for 3^our Father, the Lord Jesus 
Christ for your elder brother and redeemer, the Holy 
Spirit for your comforter, the Holy Scriptures for your 
guide, and the purest and holiest men and women on 
earth for fellow-citizens and fellow-heirs in the kingdom 
and patience of our lyord and Savior Jesus Christ. With 
the favor of God to help us in every time of need, you will 
only have to hold fast your confidence and the rejoicing 
of your hopes firm unto the end, to receive a crown of life 
that will fade not away. 

Dear, dying friend, embrace the truth with all your 
heart, turn away from sin, come to Jesus, put all your 
trust in Him, cast all your care on Him, and henceforth 
live in and for Him who died to redeem you from sin and 
death. God says. Come! Christ says, Come! The Spirit 
says. Come! The Church says, Come! And whosoever 
will, let him take the water of life freely. Most 
gracious promise! Will you come? 

''Hear, O sinner! mercy hails you. 
Now with sweetest voice she calls; 

Bids you haste to seek the Savior; 
Ere the hand of justice falls: 
Trust in Jesus; 

*Tis the voice of mercy calls. 

Haste, O sinner! to the Savior — 
Seek His mercy while you may; 

Soon the day of grace* is over; 
Soon your life will pass away! 
Haste to Jesus; 

You must perish if you stay." 



Ifourteentb Sermon* 



BAPTISM. WHAT IS IT? 



^^Go ye therefore, and make disciples of all the nations, 
baptizing the^n into the name of the Father and of the Son 
and of the Holy Spirit, teaching them to observe all things 
whatsoever I commanded you: and lo I am. with you always, 
even unto the end of the world,'' Matt, 28: ig-20. 

Baptism from a controversial standpoint is certainl}^ a 
great wonder, if not in deed an inexplicable mystery. John 
the Baptist, as the forerunner of the promised Messiah and 
the herald of His approaching reign, inaugurated his own 
preparatory work by preaching "the baptism of repentance 
unto the remission of sins.'' The land of Judea was 
shaken from its center to its circumference; and great mul- 
titudes from Jerusalem, from all parts of Judea, and from 
the region along the Jordan, came unto him, and ''were 
baptized in the river Jordan , confessing their sins. ' ' Soon 
the Messiah himself appeared, was baptized by John, ac- 
knowledged by the Father, and soon afterward entered on 
His own personal ministry. It is said of Jesus th^t He 
''made and baptized more disciples than John," hence the 
number must have been very great. 

Thus the work of reformation, which had been begun 
by John with so many tokens of divine approval, was car- 
ried on still more successfully by Jesus down to the close of 
His public ministry on earth. After He arose from the 
dead, and had shown Himself alive to the apostles and 
other chosen witnesses, convincing them by many infalli- 
ble proofs of the reality of His 'resurrection, and explain- 
ing to them the necessity of all the wonderful events that 
had occurred so unexpectedly to them. He gave to them 
their world-wide and age-lasting commission, in which He 



WHAT IS IT? 269 

commanded them to **make disciples of all the nations, 
baptizing them into the name of the Father and of the Son 
and of the Holy Spirit,'* and promised to be with them al- 
ways, even '* unto the consummation of the age." He 
thus made baptism an institution of universal and perpet- 
ual obligation. 

On the day of Pentecost the apostles were ''clothed 
with power from on high," and began the work which 
their risen Lord had given them to do. Three thousand 
souls, pierced in their hearts with conviction of their own 
sin in crucifying the lyord of glory, "gladly received the 
word" spoken by the apostles, and were baptized in the 
name of Jesus as the Christ, the Son of the living God. In 
a few days the number was increased to five thousand; and 
shortly afterward we read that "the number of disciples in 
Jerusalem multiplied exceedingly; and a great company of 
the priests were obedient to the faith," all of whom were of 
course baptized. 

When the disciples were driven out of Jerusalem by 
persecution, they went about preaching the word, and bap- 
tizing all who received it, as Philip did at Samaria. A 
few years afterward, we see the apostles and their co-la- 
borers going throughout Judea and other parts of the Ro- 
man empire, preaching alike to Jew and Gentile, present- 
ing Jesus as the Son of God and the only Savior of men, 
and baptizing all who received their testimony and turned 
away from their previous sinful life. 

These things were not done secretly, but openly, 
boldly, and publicly. The baptisms performed by John 
were conspicuously public. The much greater number of 
baptisms performed by the apostles could not all of them 
have been private, if indeed any of them were, of which 
we have no evidence whatever. Within one generation 
then, hundreds of thousands of the best and most intelli- 
gent men and women on earth were baptized by the dis- 



270 baptism: 

ciples of Jesus, not in out-of-the-way places, but in the 
great centers of trade, of learning, and of influence, as Je- 
rusalem, Antioch, Corinth, Thessalonica, and even Rome 
itself, the metropolis of the world. 

Now from the time when John the harbinger per- 
formed his first baptism down to the death of John the 
apostle, there was no controversy, with regard to the ad- 
ministrator, the subject, the action, or the design of bap- 
tism. Indeed there could have been none. The apos- 
tles certainly knew who baptized them, what act was per- 
formed, and for what it was done. They certainly knew 
what they themselves did when by the authority of their 
Master, they baptized the disciples made by Him; and 
they must have known what was the object or design of 
baptism in all these cases. They knew therefore beyond 
the possibility of a doubt just what the risen Savior meant 
when He said, ''Go ye therefore, and make disciples of all 
the nations, baptizing them,' ' etc. ; and in all the bap- 
tisms which they performed, they certainly did just what 
the Savior commanded them to do. 

Not only did the apostles know these things, but the 
many thousands who were baptized from the beginning of 
John's ministry to the end of J:he apostolic age, unques- 
tionably knew the same things. Indeed, all who wit- 
nessed these many baptisms through nearly three score 
years and ten, absolutely knew what was done, by whom 
done, and on whom done, for all these things — the act, 
the subject, and the administrator — they saw with their 
own eyes, and there could have been no doubt or dispute 
concerning any of them. Even idle spectators must have 
learned something concerning the design of so peculiar 
and significant an institution; while the subjects them- 
selves must have clearly understood for what purpose they 
were baptized. 

Had we lived in the days of the apostles, could we 



WHAX IS IT? 271 

have believed that the time would ever come, when 
every point connected with the institution of baptism 
would become a matter of protracted and bitter contro- 
versy; and that even the perpetuity of the institution it- 
self would be denied? We certainly would have deemed 
it in the highest degree improbable, if not absolutely im- 
possible, that such a controversy should ever arise. But 
strange as it may seem in view of all the facts presented, 
this controversy is upon us, and in some of its phases has 
been raging for more than fifteen hundred years. 

Within a few generations after the death of the apos- 
tles, this institution so clearly and so authoritatively en- 
acted by the Savior, and so fully set forth and exemplified 
in the teaching and practice of the apostles — this institu- 
tion in which there is an open, public avowal of faith in 
the lyord Jesus Christ, and a voluntary submission to His 
supreme authority — became a vexed question, and has so 
continued to the present day. On every point connected 
with it, men have differed as widely as men can differ; and 
as the controversy continues, they seem, if it be possible, 
to get farther and farther apart. How long this strange 
unseemly, unchristian, and sinful controversy is to con- 
tinue, only the lyord knows. 

The main points now at issuerespecting the action, the 
subject, and the design of this institution; although in 
some quarters the proper administrator is still a mooted 
question, and one sect at least rejects baptism in water al- 
together. Surely baptism is the greatest wonder of all the 
Christian centuries, or else men have tampered with and 
changed this institution, on which the Savior inscribed for 
all coming time the name of the Father and of the Son and 
of the Holy Spirit. 

In the discourses preceding this, we think that both 
the subject and the design of baptism were clearly pre- 
sented in the light of scriptural teaching, in which light 



272 baptism: 

we desire ever to walk. In this present discourse, we 
raise the single question, "What is baptism?" This ques- 
tion may be variously answered according to the stand- 
point from which it is viewed. 

Regarding its character, we may say that baptism is a 
divine institution which was solemnly enacted by the Ivord 
Jesus Christ to be observed by all scriptural subjects 
throughout the Gospel age. lyooking at the subject solely 
from a moderm ecclesiastical standpoint, many are doubt- 
less ready to say that baptism is a rite or ceremony, by 
which a person is inducted into some religious society or 
church. 

That baptism is* a divine institution, supported by the 
supreme authority of the Lord Jesus Christ, is in our judg- 
ment beyond all question; and that it is much more than a 
mere rite or ceremony by which persons are inducted into 
some ecclesiastical organization, we are firmly persuaded. 
It is needles? to discuss the first of these propositions, 
and would be profitless to discuss the second. 

The question which we now raise has reference to that 
which constitutes baptism itself, that which is done when 
any one is baptized. Hence at the very outset of the in- 
vestigation, we will endeavor to place the true issue be- 
fore the mind of our readers. The question presented does 
not relate to the mode or manner of doing what the Lord 
commanded, but to the very thing itself that is to be done. 
We propose therefore to investigate, not the mode of bap- 
tism, but baptism itself. The expression, 7node of baptism, 
so often used by speakers and writers on this subject, is 
misleading in the highest degree. It turns the mind away 
from the true issue, and presents, unintentionally we are 
glad to think, a false one in its place. The true issue does 
not relate to the mode or manner of baptizing, but to the 
very act of baptizing itself. 

Many devout persons regard the acts of sprinkling, 



WHAT IS IT? 273 

pouring, and immersing, as simply so many modes of bap- 
tizing; hence they speak of baptism by sprinkling, bap- 
tism by pouring, and baptism by immersion, deeming all 
alike to be true and scriptural baptisms. This conception 
of the matter, we are compelled to regard as a fundamental 
error. Sprinkling, pouring, and immersing, are not dif- 
ferent modes of performing the same act, but different acts, 
each of which is clearly distinct from both the others; 
hence it appears to us that if any one of them is that bap- 
tism which the lyord commanded, the other two are nec- 
essarily excluded. 

We do not regard immersion as a mode of baptism, 
but as the very act of baptism itself; therefore we never 
speak of baptizing by immersion, but simply of baptizing 
or immersing, the two words being regarded as exact 
equivalents so far as this ordinance is concerned. To 
speak of baptizing by immersion is to us just the same as 
to speak of baptizing by baptism, or of immersing by im- 
mersion. On the other hand, with the lights before us, 
we cannot regard the acts of sprinkling and pouring as 
baptism at all. To speak therefore of baptizing either by 
sprinkling or pouring, we regard as unscriptural, unphilo- 
logical, and misleading. 

It is frankly admitted, however, that there are dif- 
ferent modes of baptizing or what is the same thing, dif- 
ferent modes of immersing — that is, different ways of per- 
forming the very thing commanded by the Savior and ob- 
served by the apostles. It is also freely admitted that the 
mode of doing what the Savior commanded is compara- 
tively of little importance, provided the thing itself is done 
— done in the right spirit — "done decently and in order." 

This is illustrated by the practice of those who im- 
merse. The candidate is usually led into the water, 
stands while the formula is pronounced, is then gently 

laid under the water and quickly raised up, and then led 

18 



274 baptism: 

out of the water. This is one mode of immersion. The 
candidate, however, instead of standing frequently kneels, 
and in this posture is buried in the water and then raised 
up again. This is another mode of immersion. In either 
the standing or the kneeling posture, the subject may be 
put under the water by being inclined backward or for- 
ward or sideward, and all these would be simply different 
modes of performing the same act of immersion. But can 
not every one see that a failure to put the subject under 
the water would be a failure to immerse? 

The writer of this was once called in to baptize a man 
in the last stage of consumption. As the man could not 
stand alone, much less walk, he was placed upon a litter, 
and carried by four men to a little stream near by. Then 
being raised to a sitting posture, the litter was gently low- 
ered into the water, and he was then immersed. This was 
a mode of immersion differing somewhat from all the modes 
previously described, yet it was a real immersion never- 
theless. Another man in a like state of sickness was ta- 
ken out of bed, seated in a large bathing tub in the same 
room, and then buried with his Lord and Savior in bap- 
tism. 

Now if immersion is baptism , and baptism is immer- 
sion, as we shall endeaverto show, all these described ca- 
ses are simply so mau)^ modes of baptizing; but in each 
and all, the same final act is done; and it is in this act that 
we find the baptism, and not in something that was merely 
preparatory to it. It is not the standing, the kneeling, or 
the sitting posture, that constitutes the baptism, nor the 
backward, forward, or sideward movement, but the com- 
plete immersion or burial of the subject in the water by 
authority of the Lord Jesus Christ, to which immersion 
these other things were simply preparatory. 

Again, it is admitted that it is possible to baptize, that 
is immerse a man by pouring. If a man should be placed 



WHAT IS IT? 275 

in a large vessel in any posture, and water poured upon 
him until he was completely covered, he would be literally 
immersed; but then it would be the covering with water, 
or the envelopment in water, that would constitute the 
immersion, and not the pouring. Would not this, how- 
ever, be a tedious, clumsy, awkward, and unimpressive 
mode of doing that which the lyord commanded, and 
which can be done so much more easily and becomingly, 
and in a way that will so beautifully and strikingly set 
forth our death to sin and rising again to walk in newness 
of life? 

Now the question is simply this. When the Savior 
instituted baptism, did He command the apostles to im- 
merse the subjects in water, or to pour water on them, or 
to sprinkle water on them? And when the apostles bap- 
tized men and women, did they immerse them in water, 
or did they sprinkle or pour water on them? This is the 
precise point at issue, as we understand it; and from this 
standpoint alone we propose to dicuss the question. 

FIRST ARGUMENT. 

The preceding statement of the question brings us to 
our first argument which is based on the literal meaning 
and usage of the English words, sprinkle, pour, and im- 
merse The argument is that the word, immerse, in its 
literal meaning and usage corresponds in all respects with 
the literal meaning and usage of the word, baptize, in the 
New Testament, and that the words, sprinkle and pour, 
do not so correspond. If this be true, then to substitute 
the word immerse, for th^ word, baptize, will in every case 
express what was done with the person baptized; but to 
substitute either of the words, sprinkle or pour, for the 
word, baptize, will not express what was done with the per- 
son baptized, but what was done with the water? To make 
this clear, we will present the literal meaning and gram- 



276 baptism: 

matical construction of the three words in dispute, and then 
substitute each in turn for the word , baptize , This will show 
clearly which of these words is the equivalent of the much 
controverted word, baptize. 

Sprinkle, pour, and immerse, are all transitive verbs, 
although the first and second, are sometimes used intran- 
sitively, the action denoted by eaph terminating on an ob- 
ject and expressing clearly what is done to or with that 
object. While sprinkle and pour denote different actions, 
they may have the same direct object; and they always 
have as their direct object things that are similar in their 
nature. That which is capable of being sprinkled is capa- 
ble of being poured; and that which is capable of being 
poured is also capable of being sprinkled. But the things 
that are said to have been baptized in the New Testament 
— that is men and women — are incapable of being literally 
sprinkled or poured; and the things that are capable of be- 
ing literally sprinkled or poured, are never said to have 
been baptized. But in this respect there is an exact cor- 
respondence between the words, baptize and immerse, as 
the persons that were baptized were certainly capable of 
being immersed. 

What then is the action denoted by each of these 
terms, and what things may each have as its direct object? 
In other words, what is it to vSprinkle, what is it to 
pour, and what is it to immerse? Also, what things may be 
sprinkled, what things may be poured, and what things 
may be immersed? 

To sprinkle, as a transitive verb, means, ''to scatter 
or disperse in small drops or particles, as water, seed, and 
the like." 

To pour, as a transitive verb, means **to cause to 
flow, as a liquid, in a stream, either out of a vessel or 
into it." 

Both sprinkle and pour have as their direct object, 



WHAT IS IT? 277 

either a liquid of some kind, or something so similar to a 
liquid that it can be separated into drops or particles which 
can be scattered, or something that can be made to flow as 
a stream, as dust, ashes, sand, small seeds, and all fluids. 
That which cannot be separated into particles, can not be 
sprinkled, and that which cannot be made to flow as a 
stream, cannot be poured, in the literal sense of these 
terms. 

To immerse, which is always a transitive verb, means 
*'to plunge into anything that surrounds or covers, espe- 
cially into a fluid, to dip, to sink, to bury, to immerge." 
It always has as its direct object something that is solid, 
or regarded as a solid, as a stone, a ship, a man. 

To dip, which may be used interchangeably with im- 
merse, means ''to plunge or immerse, especially to put 
for a moment into any liquid, to insert in a fluid and with- 
draw again." This is the exact sense in which immerse 
is used as the equivalent of baptize. 

Now with the meaning and grammatical construction of 
these terms in view, let* us make the application. The act 
of sprinkling terminates on the substance sprinkled, the 
act of pouring on the substance poured, and the act of im- 
mersing or dipping on the body immersed or dipped. 
How is it with the act of baptizing? Just as it is with the 
act of immersing or dipping. The act of baptizing termi- 
nates on the person or thing baptized. 

In every occurrence of the verb, baptize, so far as this 
question is concerned, its direct object is a person, or per- 
sons. John the Baptist did not baptize water on persons ; 
but on the contrary he baptized persons in water, or 
with water, if you prefer this as a rendering of the prepo- 
sition in this place. He did not baptize the river of Jor- 
dan on men, but he baptized men in the river of Jordan. 
(Mark 1:5.) The commission enjoined the baptism of 
persons; and the practice of the apostles must have been 



278 baptism: 

in exact accordance with the commission. Now as per- 
sons are incapable of being sprinkled or poured in the 
literal sense of these terms — that of being scattered as 
drops, or made to flow as a stream — it follows conclu- 
sively that neither sprinkling nor pouring is baptism. 
On the other hand, if either sprinkling or pouring is bap- 
tism, it is the water that is baptized, and not the person; 
for certainly it is the water that is sprinkled or poured. 

I am fully aware of the fact that in abbreviated or el- 
liptical forms of expression, the direct object of the verb, 
sprinkle, is often omitted, the indirect object taking its 
place. In all such cases, it is used in the sense of be- 
spr inkle, which means to spritikle on. Of this secondary 
usage of the term, we have several examples in the epis- 
tle to the Hebrews, the principal ones of which are here 
cited. 

**The blood of goats and bulls, and the ashes of a 
heifer sprinkling them that have been defiled,'^ etc. **He 
took the blood of the calves and the goats, with water and 
scarlet wool and hyssop, and sprinkled both the book and 
all the people,*' etc. * 'Moreover the tabernacle and all 
the vessels of the ministry he sprinkled in like manner 
with the blood.'' (Heb. 9: 13,19,21.) 

Now these and all similar examples constitute no ex- 
ception to the facts and principles which have been stated 
with reference to the literal meaning and usage of this 
word. They are simply abbreviated or elliptical expres- 
sions, from which the direct object of the verb has been 
dropped, because it can be easily supplied. The Hebrews 
to whom Paul was writing were fully acquainted with 
these sacrificial offerings to which he alluded, and they 
knew precisely what was done. By turning to the passa- 
ges in Exodus and Leviticus to which the apostle refers, 
we find a confirmation of all that has been said concern- 



WHAT IS IT? 279 

ing the scriptural usage and grammatical construction of 
these terms. 

'*And Moses took the blood and sprinkled it on the 
people, and said, 'Behold the blood of the covenant which 
Jehovah hath made with you concerning all these words/' 
(Ex. 24:8.) 

*'And he shall take of the blood of the bullock, and 
sprinkle it with his finger upon the mercy seat eastward; 
and before the mercy seat shall he sprinkle of the blood 
with his finger seven times." Lev. 16:4. 

''And for an unclean person they shall take of the 
ashes of the burnt heifer of purification for sin, and run- 
ning water shall be put thereto in a vessel: and a clean 
person shall take hyssop, and dip it in the water, and 
sprinkle it upon the tent, and upon all the vessels, and 
upon the persons that were there, and upon him that 
touched a bone, or one slain, or one dead, or a grave: and 
the clean person shall sprinkle upon the unclean the 
third day, and on the seventh day,'' etc. (Num. 19:17-29 

From these passages we learn that a clean person 
sprinkled the ashes and water on the unclean; and that 
Moses sprinkled the blood and water on the book, the peo- 
ple, the tabernacle, and the vessels. The ashes, the blood, 
and the water — things capable of being scattered in par- 
ticles or drops — are in every case the direct object of the 
verb. 

In the description of the means by which the leper 
was cleansed, we find a passage that presents most clearly 
the distinction between the terms under consideration, not 
only in English, but also in Hebrew and Greek. "And 
the priest shall take some of the log of oil, and pour it 
into the palm of his own left hand: and the priest shall dip 
his right finger in the oil that is in his left hand, and shall 
sprinkle of the oil with his finger seven times before Jeho- 
vah.'' Lev. 14:15, 16. 



28o baptism: 

The oil was poured into the palm, one act; the finger 
was dipped in the oil, another act; the oil adhering to 
the finger was then sprinkled before Jehovah, a third act 
differing from both the preceding acts. The oil when 
poured was made to flow as a stream into the palm; the 
finger when dipped was baptized or immersed in the oil; 
and the oil when sprinkled was scattered in drops before 
Jehovah. The oil was the direct object of the pouring: 
the finger was the direct object of the dipping; and the oil 
on the finger was the direct object of the sprinkling. 
Can anything be plainer than this? And this is the usage 
of these terms in their primary and literal import through- 
out the Bible. 

With all these facts and principles before us, let us- 
turn to the New Testament usage of the verb, baptize, and 
endeavor to ascertain which of the terms in controversy 
corresponds with this usage. In speaking of John's bap- 
tism, Mark says, **And there went out unto him all the 
countrj^ of Judea, and all they of Jerusalem, and they were 
baptized of him in the river Jordan, confessing their sins.*' 

They, the people of Judea and Jerusalem who came 
to him, were baptized by him. Now whatever act was 
denoted by the verb, baptized, that act was performed di- 
rectly on the people. Let us therefore substitute sprinkle, 
pour, and immerse, in turn for baptize, by doing which 
we may ascertain which of these terms expresses the same 
act as baptize. **And they were all sprinkled of him in 
the river Jordan. ' ' 

''And they were all poured of him in the river Jor- 
dan." 

Neither of these makes good sense. Both were liter- 
ally impossible; for John could neither have scattered them 
as drops, nor poured them as a stream, in the river Jor- 
dan. As this was a literal baptism, these terms, if sub- 
stituted for baptize, must be taken in their literal import. 



WHAT IS IT? 281 

Let US now try immerse. 

'^And they were all immersed of him in the river Jor- 
dan/' 

This corresponds precisely with baptize, each verb 
taking people as its direct object, and in its primary and 
literal import. 

For the next example, we take the commission, quot- 
ing as in all other cases from the revised version. "Go 
ye therefore, and make disciples of all nations, baptizing 
them into the name of the Father and of the Son and of 
the Holy Spirit," etc. In this law of induction into His 
kingdom, the Savior has made disciples the direct object of 
the act of baptizing; therefore whatever word is substituted 
for baptizing must also take disciples as its direct object. 

''Sprinkling them into the name," etc. — that is, scat- 
tering them as drops into the name, etc. "Pouring them 
into the name" — that is, causing them to flow as a stream 
into the name. Comment on these substitutions is unneces- 
sary. They show (!;onclusively that these words in their 
literal import can not take the place of the word, baptize. 
"Immersing them into the name." How apposite, ex- 
pressing clearly and precisely what was to be done with 
those who were made disciples. 

One more example: "And they both went down into 
the water, both Philip and the eunuch ; and he baptized him. " 
Philip baptized the eunuch, and whatever action was per- 
formed, that action terminated on the eunuch, and not on 
the^water. Was it the act of sprinkling, of pouring, or of 
immersing? Let us try each. "And he sprinkled him,'' 
that is, scattered him in particles or drops. This could 
not have been, for we find the eunuch all together after he 
was baptized. He came up out of the water and went on 
his way rejoicing. "And he poured him," that is, caused 
him to flow as a stream. This is utterly absurd. "And 
he immersed him," that is, put him under the water and 



282 BAPl'ISM: 

raised him out of it. This makes good sense; and in lit- 
eral meaning and grammatical construction corresponds 
precisely with the term, baptized. This is evidently 
what they went down into the water for — that the eunuch 
might be buried in it and raised out of it. 

We might apply the same test to every passage in 
which the word, baptize, in any of its forms is used, and 
the result would be the same in every case. We would 
find sprinkle and pour inadequate to fill the place of bap- 
tize; but immerse would exactly fill it in every instance. 
We deem these three examples, however, sufiicient. 

We are well aware of the fact that in the common 
version the preposition, with, is frequently used in con- 
nection with the verb, baptize, as, ''I indeed baptize you 
with water; but He shall baptize you with the Holy Spirit 
and with fire.*' These instances, however, do not affect 
the position here taken, as in all these cases persons are 
the direct object of the verb, and not water; and it is just 
as impossible to sprinkle a man literally — that is, scatter 
him in drops — with water, as in water. To sprinkle a 
man with water in the only sense possible, is to sprinkle 
water on him, that is, to besprinkle him; but this is a sec- 
ondary usage of the term which is found only in abbrevi- 
ted or elliptical expressions, and does not correspond with 
the us^ge of the word, baptize. It is the water that is lit- 
erally sprinkled, and not the man; but it is the man that 
is literally baptized, and not the water. To talk of pour- 
ing a man either with water or in water, is to talk with- 
out any regard to the meaning of words. The bearing of 
the prepositions that are used in connection with the verb, 
baptize, on the question in dispute, will be considered in 
its proper place; hence we will not enter on this part of the 
discussion here. 

The sum of our first argument is this: — From the lit- 
eral import of the terms, sprinkle and pour, and from the 



WHAT IS IT? 283 

direct object of each in its scriptural usage, in contrast 
with the direct object and scriptural usage of the term, 
baptize, we are forced to the conclusion that to sprinkle 
or pour water on persons is 7iot to baptize them. On the 
other hand, from the literal import of the term, im- 
merse, and from its direct object when compared with the 
literal import and direct object of the term, baptize, in its 
scriptural usage, we are forced to the conclusion that to 
immerse persons in water is to baptize them, and not to 
immerse them' is not to baptize tliem. 

SKCOND ARGUMENT. 

The commayid to baptize is a command to immerse. 
In the original Greek of the New Testament there are 
two words that are used in setting before us that institu- 
tion on which Jesus inscribed the name of the Father and 
of the Son and of the Holy Spirit. These words are the 
verb, baptizo^ and the noun, baptisma. Bapto and baptis- 
mos are also used, but not with reference to the ordinance 
of baptism. In the common English version, baptizo is 
represented by its anglicized form, baptize, and baptisma 
likewise by its anglicized form, baptism. Thus these 
words, with only a slight change of orthography, have 
been transferred rather than translated. 

When the Savior gave to the apostles their commis- 
sion in which He instituted baptism for all nations and all 
coming time, He used a participial form of the verb — bap- 
tizontes — baptizing them. In the work laid on the apos- 
tles, that of making disciples and baptizing them. He 
promised to be with them always, even to the end of the 
Gospel age. This settles the question as to the perpetuity 
of baptism beyond all reasonable doubt; for the only bap- 
tism that the apostles with all their extraordinary endow- 
ments could administer, was baptism in water — the bap- 
tism which was here ordained. Only the glorified Re- 



284 baptism: 

deemer Himself could bestow the baptism in the Holy 
Spirit. 

The word, baptizontes, used by the Holy Spirit in re- 
porting through Matthew the great commission, must have 
had a definite meaning. This meaning the apostles must 
have clearly and fully understood; for they themselves had 
been baptized, and had also baptized others. Whatever 
act then this word denoted at that time, that act the apos- 
tles performed when they baptized, and that act alone con- 
stituted baptism. Hence, when stripped of all irrelevant 
matter, the question concerning the action of baptism is 
simply a question as to the meaning of a word. Now if 
we can learn what this word means as used by the Holy 
Spirit, we know what baptism is; and the question is set- 
tled, if the meaning of words and the authority of Jesus 
can settle anything. But if we cannot ascertain clearly 
and beyond all reasonable doubt what this word means, 
then we can never learn what baptism is, and this question 
must remain unsettled to the end of time. 

We can not for a moment entertain the thought that the 
Savior used a word of doubtful import in establishing an 
institution of so much significance; nor can we think that 
the Holy Spirit would thus have trifled with the under- 
standing and conscience of men in reporting^ what the Sav- 
ior said and the apostles did. Nothing could detract more 
from the character of Jesus, or to a greater extent dispar- 
age the claim of the apostles to inspiration, than such a 
hypothesis as this, if it could be sustained. If this could 
be established, well might the unbelieving hosts rejoice; 
for their triumph would soon be at hand. But this posi- 
tion can never be established, because it is absolutely 
false. 

The Savior used words to express His will, and to 
lead men into the knowledge of the truth. He opened the 
minds of the apostles that they might understand the 



WHAT IS IT ? 285 

Scriptures concerning Himself and His own teaching, and 
thus they were enabled to teach others. Holy men both of 
the Old and the New Testament, speaking and writing as 
they were moved by the Holy Spirit, used words to reveal 
the counsel of God with reference to the human family. 
It follows from these facts that throughout the Bible the 
words of men are used in their legitimate import. If this 
is not true, then the Bible is the most deceptive of all 
books, and unworthy of being called a revelation from 
God. 

All words have a meaning. That which has no mean- 
ing is not, and can not be, a word in the true sense of the 
term. To call that a word which has no meaning is a 
palpable contradiction in terms; for words are the names of 
things, the signs of ideas, the symbols of thought. Not 
only is it true that all words have a meaning; it is also 
true that every word has one, and but one literal and pri- 
mary meaning, from which all other meanings and usages 
are derived. In the' process of time, a word may lose one 
meaning and acquire another; but a word never has two 
meanings in one and the same place. As it is impossible 
for two bodies to occupy the same space at the same time, 
so it is impossible for two meanings to occupy the same 
word at the same time. A word may have one meaning 
in one place, and another meaning in another place; but 
in each place the meaning is one. 

Again, a word may be used at one time in a literal 
sense, and at another time in a figurative sense; but the 
meaning of a word can not be both literal and figurative 
at the same time. Both the literal and figurative meaning 
of a word, however, may be placed in contrast in the same 
sentence. For instance, on a certain occasion the Savior 
said, ''Let the dead bury their dead,'' The context shows 
clearly that the word, dead, in the first place is used in a 
figurative sense, because it is applied to living persons; 



286 baptism: 

and that, in the second place, it is used in a literal sense, 
because it refers to the burial of the body in the grave. 

Now if baptizo had two, or a dozen, or a hundred 
meanings in as many different places, it could have but 
one of these meanings in any one place. It can therefore 
have but one meaning in the commission; and whatever 
meaning it has in the commission, it must have the same 
meaning in every passage which represents the apostles 
and others as doing what the Savior commanded to be 
done. What then does this word mean? When this ques- 
tion is correctly answered, the action of baptism is author- 
itatively settled. 

I. the: testimony of THK I.KXICONS. 

In our effort to ascertain the meaning of the word 
used by the Savior, our first appeal is to the lexicons. It 
is the duty of the lexicographer to define words in accord- 
ance with their well-established usage; hence, next to 
that usage itself which gives law to language, lexicons are 
the highest authority. We make our citations mainly 
from the Campbell and Rice debate, the Braden and 
Hughey debate, and Dr. Brent's ''Gospel Plan of Salva- 
tion." We shall aim to give only a fair sample of the ev- 
idence that might be adduced in support of each argu- 
ment; for, as all know, an exhaustive discussion on the 
subject would fill a large volume. 

1. lyiddell and Scott's Greek-English Lexicon, Sev- 
enth edition. Revised and Augmented: — "Baptizo, * * * 
to dip in or under water; of ships to sink or disable them; 
to be drenched; metaph. soaked in wine, over head and 
ears in debt, being drowned with questions or getting into 
deep water. 2. To draw wine by dipping the cup into 
the bowl. 3. To baptize: Mid. to dip one's self, to get 
one's self baptized. 

2. Thayer's Greek-Lexicon of the New Testament: — 



WHAT IS IT? 287 

^'Baptize; I. i. To dip repeatedly, toimmerge, submerge. 
2. To cleanse by dipping or submerging, to wash, to make 
clean with water; in the mid. and the i aor. pass, to wash 
one's self, bathe. 3. Metaph. To overwhelm, to be over- 
whelmed with calamities. II. In the New Testament it 
is used particularly of the rite of sacred ablution, first in- 
stituted by John the Baptist, afterwards, by Christ's com- 
mand received by Christians and adjusted to the contents 
and nature of their religion. (See Baptism, 3), viz: an 
immersion in water," ete. 

These two definitions are cited from J, B. Briney's 
*^Form of Baptism. '' 

3. Donnegan: — To immerse repeatedly into a liquid, 
to submerge, to soak thoroughly, to saturate, hence to 
drench with wine. Metaphorically, to confound totally; 
to dip in a vessel, to draw. Passive, to be immersed." 

4. Pickering: — To dip, immerse, submerge, plunge, 
sink, overwhelm, to steep, to soak, to wet, to wash one's 
self, or bathe. Baptismos — immersion, dipping, plung- 
ing; metaphorically, misery with which one is over- 
whelmed. 

5. Groves: — '*To dip, immerse, immerge, plunge, to 
wash, cleanse, purify." 

6. Robinson: — ''To immerse, to sink; for example, 
spoken of ships, galleys, etc. In the New Testament, to 
wash, to cleanse by washing; to wash one's self, to bathe, 
perform ablution," etc. On this Dr. Brents remarks: 
**Mr. Robinson was a Presbyterian, and gives the pri- 
mary meaning of baptizo to immerse, and then gives the 
meanings to wash, cleanse, etc., from the New Testament, 
from such passages as do not speak of baptism, and where 
the word is translated, as in Mark 7:4; Luke 11:38." 

8. Sophocles: — ''To dip, to immerse; to sink, to be 
drowned as the effect of sinking. Tropically, to afflict, 
soaked in liquor: to be drunk, intoxicated." 



288 baptism: 

9. Minhert: — '*To baptize; properly, indeed, it signi- 
fies to immerse, to plunge, to dip in the water. But be- 
cause it is common to plunge or dip a thing to wash it, 
hence it signifies to wash, to wash away. Baptisma — im- 
mersion, dipping into, washing, washing away; properly, 
and according to its etymology, it denotes that washing 
that is done by immersion/' 

10. Pasor: — '^ To dip, immerse, to dye, because it is 
done by immersing. It differs from dunai, which means 
to sink to the bottom, and to be thoroughly submerged. 
Metaphorically, in Matthew, afflictions are compared to a 
flood of waters, in which they seem to be immersed who 
are overwhelmned with the miseries and misfortunes of 
life, yet only so overwhelmed as to emerge again." 

11. Bagster's Analytical Greek Lexicon of the New 
Testament: — ''To dip, immerse, to cleanse or purify by 
washing; to administer the rite of baptism, to baptize; 
metaphorically, with various reference to the ideas associ- 
ated with Christian baptism as an act of dedication, e. g. 
marked designation, devotion, trial, etc.; middle voice, to 
procure baptism for one's self, to undergo baptism. Bap- 
tisma — immersion, baptism, ordinance of baptism. Meta- 
phorically, baptism in trial of suffering." 

12. Bretschneider: — Properly, often to dip, often to 
wash, to cleanse; in the middle voice, I wash or cleanse 
myself. An entire immersion belongs to the nature of 
baptism. This is the meaning of the word, for in baptism 
is contained the idea of a complete immersion under the 
water; at least so is baptisma in the New Testament. In 
the New Testament, baptizo is only used concerning the 
sacred and solemn submersion which the Jews used. Bap- 
tisma — immersion, submersion. In the New Testament, 
it is used only concerning the sacred submersion which 
the Fathers call Christian baptism." 

13 Parkhurst: — ''To immerse in or wash with water 



WHAT IS IT? 289 

in token of purification. Figuratively to be immersed or 
plunged into a flood or sea, as it were of grievous afflic- 
tions and sufferings. ' ' 

It seems to us that thirteen such witnesses as these, 
all testifying so plainly and pointedly to the same thing, 
ought to settle the matter beyond all dispute, especially 
when there is no conflicting testimony of like high stand- 
ing and authority. There are two more witnesses, how- 
ever, whose testimony we deem it necessary to cite, inas- 
much as there has been much controversy as to what they 
do testify. These are Stokius and Schleusner. Their testi- 
mony is quoted from the ''Gospel Plan of Salvation" by 
Dr. Brents. 

14. ''Stokius defines in Latin, and is supposed to 
give some comfort to those who practice affusion and as- 
persion. The plan of his work is somewhat different from 
other lexicographers, as indicated in the title page which 
we give as follows: 'Clavis of Christian Stokius, Professor 
in Public Academy of Jena; Opening the way to the sacred 
tongue of the New Testament, exhibiting in convenient 
order, first, the general and then the special meaning of 
words; assisting especially the studies (or efforts) as well of 
tyros as of the cultivators of homiletics and exegesis; and 
then supplying the place of concordances with an index 
of words. Fourth edition enlarged and improved.' " 

"By this it will be seen that he gives, first, the gen- 
eral and then the specific meanings. Hence he defines 
baptidzo to wash, to baptize, and then proceeds to define 
the word specifically as follows: 'Generally, and by force 
of the word, it obtains the notion of a dipping and an im- 
mersion. Second: Specifically and properly it is to im- 
merse or dip into the water. Figuratively, by metalepsis, 
it is to wash, to cleanse, because a thing is accustomed to 
be dipped or immersed in water that it may be washed or 
cleansed; although washing or cleansing can and is accus- 

19 



290 BAPTISM : 

totned to be done by sprinkling water/ [Thus we see 
how it is that baptidzo comes to mean wash, because things 
are accustomed to be dipped that they may be washed.]" 

'* 'Baptisma — baptism: Generally, and by force of its 
origin, it denotes immersion or dipping. 2. Specifically, 
properly it denotes the immersion or dipping of a thing 
into the water that it may be cleansed or washed; hence it 
is transferred to designating the first sacrament of the 
New Testament, which they call [the sacrament] of initi- 
ation — namely baptism, in which those to be baptized 
were formerly immersed into water ;"though at this day the 
water is only sprinkled upon them, that they may be 
cleansed from the pollution of sin, obtain the remission of 
it, and be received into the covenant of grace as heirs of 
eternal life. 3. By metaphor, it signifies the miraculous 
effusion of the Holy Spirit upon the apostles and other be- 
lievers, not only on account of the abundance of the gifts 
of the Holy Spirit, just as formerly water was poured upon 
those baptized, or they were immersed deep into the wa- 
ter, but also on account of the efficacy and virtue of the 
Holy Spirit, which, like living water, refreshes the heart, 
cleanses from filth, and purifies ' 

''Thus we have given a perfectly literal translation of 
the I^atin of Stokius, made directly from the original 
work, that the reader may have the full benefit of it. He 
shows clearly that haptidzo primarily means to dip or im- 
merse, and that it means to wash only because things are 
accUvStomed to be dipped that they may be washed. Nor 
is this all; he most clearly shows that the custom of the 
present day is a departure from the original practice. As 
to when, how, and by whom this departure from primi- 
tive practice was introduced we will see at the proper 
time." 

15. ''Schleusner: — 'Baptidzo — properly, I immerse, 
and I dip (intingo), I sink into water. From bap to y and 



WHAT IS IT? 291 

corresponds to Hebrew tabal^ 2d Kings, v:i4, in the Alex- 
andrian version; to tabang in the writings of Symmachus, 
Psalmody 68:5, in anonymous Psalmody, 9:6. But it is 
never used in this signification in the New Testament, 
[that is, in the sense in which tabang is used in the passa- 
ges referred to. — M], but is frequently thus used in Greek 
writers, * * * Now, because a thing is accustomed 
to be immersed, or dipped in water, that it maybe washed, 
hence it marks (or denotes) I cleanse, I wash, I purge 
with water; thus it is used in Mark vii:4. * * * Jesus 
did not wash Himself before dinner. Luke xi:38. Met- 
aphorically, as in Latin, I wet or soak, I give and apply 
largely and copiously, I pour forth abundantly; e. g. Matt. 
iii:ii. He will baptize you in the Holy Spirit and fire." 

^^ Baptisma — baptism: a verbal noun from the passive 
participle of bebaptisma^ of the verb baptidzo^ (i) properly 
immersion, dipping into water, a washing. Hence, it is 
transferred to the sacred rite which, par excellence, is 
called baptism ; in which formerly those to be baptized were 
plunged into water that they might be bound to the true 
divine religion. Thus it is used concerning the baptism 
which John the Baptist administered by divine command 
(Matt. iii:7, Luke vii:29), which, par excellence, is called 
the baptism of repentance, because he bound men to a 
willing obedience and an emendation of their spirits. 

Here, truly, it should be observed that the expression, 
*the baptism of John,' has sometimes a wider signification, 
and by synecdoche it signifies the whole function, institu- 
tion and doctrine of John the Baptist. * * * By met- 
aphor, the heaviest afflictions and calamities were endured 
on account of religion, in which those who sustained them 
were as if they were submerged, which formerly were not 
improperly called a baptism in blood. Baptismos — a wash- 
ing, cleansing ,• purification." 

**As Schleusner's Lexicon, like that of Stokius, is in 



292 baptism: 

possession of but very few, and is not published in Amer- 
ica, making it almost impossible to purchase it without an 
order to London, we have given a literal translation made 
directly from the Latin of his work. And as his language 
is most cruelly perverted, and those who have not his 
lexicon are imposed upon by those who are willing to sup- 
port a favorite dogma at the expense of truth, we have 
given all he has said which we regard as at all calculated 
to throw any light on the subject. His definition of bap- 
tidzo is quoted thus. 'Properly, to immerse or dip, to 
plunge into water * * * but in this sense it never 
occurs in the New Testament.' See Louisville Debate, 
page 487. It was also thus quoted in a debate with us at 
Flat Creek. By leaving out the words to which the au- 
thor refers when he says *in this sense it never occurs in 
the New Testament,' he is made to say that baptidzo never 
occurs in the sense of immerse, dip, or plunge into water 
in the New Testament. By reference to his definition it 
will be seen that he says in the sense of tabangy it is never 
used in the New Testament. Tabang means to sink, to 
be sunk, immersed, as in mire or a pit, and the examples 
referred to are cases where baptidzo is used in this sense, 
without any reference to emersion from that into which 
the immersion occurred. The author's definition of the 
noun baptisma (which was left out in the debate referred 
to), shows that because it does mean immerse, dipping, 
etc, it is transferred to the sacred rite which, par excel- 
lence, is called baptism, in which those formerly to be 
baptized were plunged into water. Thus Schleusner was 
made to say just the opposite to what he did say. Cer- 
tainly the whole weight of his authority is in favor of im- 
mersion as baptism." Gospel Plan of Salvation, pages 
274-276. 

In thus presenting so clearly their full- testimony on 
this subject, Dr. Brents has not only taken Stokius and 



WHAT IS IT? 293 

Schleusner out of the hands of affusionists, but has also 
turned their testimony with crushing force against the 
practice of affusion or aspersion. This must suffice for 
the lexicons. 

II. THK TESTIMONY OF I^KARNKD AND KMINKNT MKN. 

These include commentators, theologians, writers for 
enc3^clopedias, and authors of critical works on various 
theological questions, — men distinguished for critical 
scholarship, and whose honest testimony in many cases is 
directly contrary to their own practice. 

1. Luther: — "The term baptism is a Greek word; it 
ma}^ be rendered into Latin by mersio — when we immerse 
anything in water, that it may be entirely covered with 
water. And though this custom be quite abolished among 
the generality (for neither do they entirely dip children, 
but only sprinkle them with a little water), nevertheless 
they ought to be wholly immersed, and immediately to be 
drawn out again, for the etymology of the word seems to 
require it. ' * 

2. Calvin: — ''The word baptize signifies to immerse, 
and the rite of immersion was practiced by the ancient 
church." 

3. Witsius: — It can not be denied that the ancient 
signification of baptein and baptizein is to plunge, to dip." 

4. Zanchius: — The proper signification of baptize is 
to immerse, plunge under, overwhelm with water." 

5. Prof. Moses Stuart: — ''Bapto and baptizo mean 
to dip, plunge, or immerse in anything liquid. All lexi- 
cographers and critics of any note are agreed in this. ' ' 

6. Dr. Chalmers: — "The original meaning of the 
word baptism is immersion, and though we regard it as 
a point of indifference whether the ordinance so named 
be performed in this way or by sprinkling, yet we doubt 
not that the prevalent style of administration in the apos- 



294 baptism: 

ties' days was by an actual submersion of the whole body 
under the water. ' ' 

7. Beza: — ''Christ commanded us to be baptized, by 
which word it is certain immersion is signified. To be 
baptized in water signifies no other than to be immersed 
in water, which is the external ceremony of baptism.'' 

8. Altingius: — "Baptism is immersion when the 
whole body is immersed, but the term baptism is never 
used concerning aspersion " 

9. Bishop Bossuet: — "To baptize signifies to plunge, 
as is granted by all the world." 

ID. Encyclopedia Americana: — "Baptism, that is 
dipping, immersion, from the Greek word baptizo,''^ 

11. Venema;^The word baptizein, to baptize, is no- 
where used in the Scriptures for sprinkling. ' ' 

12. Brande's Encyclopedia: — ^'Bapto — I dip. Bap- 
tism was originally administered by immersion. At pres- 
ent sprinkling is generally substituted." 

13. Stourdza, a native Greek: — "The verb baptizo 
has only one acceptation. It literally and perpetually 
signifies to plunge. Baptism and immersion, therefore, 
are identical; and to say baptism by aspersion is as if one 
should say immersion by aspersion, or utter any other con- 
tradiction of the same nature. ' ' 

14. Gurtlerus: — "To baptize among the Greeks, is 
undoubtedly to immerse, to dip; and baptism is immersion, 
dipping. The thing commanded by our lyord is baptism, 
immersion in water. ' ' 

15. Dr. Charles Anthon: — "The primary meaning of 
the word is to dip or immerse; and its secondary meanings, 
if it ever had any, all refer in some way or other to the 
same leading idea. Sprinkling, etc., are entirely out of 
the question." 

We might adduce many more witnesses on this point 
equally as positive and explicit as the preceding; but we 



WHAT IS IT? 295 

have not the space, and we deem it unnecessary. If these 
eminent men, whose testimony has been cited, understood 
the Greek language, it is conclusively proved that the 
command to baptize is a command to immerse. 

III. THK USAGK OF THK WORD IN GREEK I^ITERATURE. 

All extant Greek literature, including works written 
before, during and after the New Testament age, has been 
thoroughly examined, and every occurrence of the word, 
baptize, in anj^ of its forms has been carefully noted, in 
order that its meaning might be clearly ascertained. This 
investigation has shown beyond the power of successful 
contradiction that the lexicons are all right in giving dip, 
immerse, or plunge, as the primary and literal meaning of 
the word. Dr. Conant in his work on "Baptizein" has 
enumerated two hundred and tjiirty-six examples of its 
use; and these, he says, ''Exhaust the use of this word in 
Greek literature." A few of these we copy from Dr. Con- 
ant's translation, the original of each example being given 
by him. For the sake of brevity we give of each example 
only the sentence or .clause containing the word in ques- 
tion. 

1. Polybius: — ''They made continuous assaults, and 
submerged (ebaptizon) many of the vessels." 

2. Aristotle: — "Places — which, when it is ebb-tide, 
are not immersed (baptizesthai), but when it is flood-tide 
are overflowed." 

3. Polybius:' — "So that when the oaken part is im- 
mersed (baptizomenon) by the weight, the rest is buoyed 
up, and is easily recovered." 

4. Polybius: — "They passed through with difficulty, 
the foot-soldiers immersed (baj)tizomenoi) as far as to the 
breasts. ' ' 

5. Diodorus the Sicilian: — "The river rushing down 
with increased violence, submerged (ebaptize) many, and 



296 BAPTISM: 

destroyed them attempting to swim through with their ar- 



mor.' ' 



6. Strabo: — ''They marched the whole day in water, 
immersed (baptizomenoi) as far as to the waist." 

7. Josephus: — "Continually pressing down and im- 
mersing (baptizontes) him while swimming, as if in sport, 
they did not desist until they had entirely suffocated him/' 

9. Plutarch: — ''A bladder, thou mayest be immersed 
(baptizee), but it is not possible for thee to sink/' 

9. Dion Cassius: — ''And others leaping into the sea, 
were drowned, or struck by the enemy were submerged 
(ebaptizonto). 

ID. Porphyry concerning the Styx: — "The depth is 
as far as to the knees; and when the accused comes to it, 
if he is guiltless he goes through without fear, having the 
water as far as to the knees; but if guilty, after proceeding 
a little way, he is immersed (baptizetai) unto the head." 

11. Gregory: — "He himself would remain on high 
in safety, and stretching out a hand to others save them, 
as if drawing up persons submerged (baptizomenous). 

12. Chrysostom : — ' ' No fire applied, nor steel plunged 
in (baptizomenon), nor flowing blood." 

13. Josephus: — "Those therefore who were defiled 
by the dead body, casting a little of the ashes into a foun- 
tain and dipping (baptizontes) a hyssop-branch, they 
sprinkled (errainon) on the third and seventh of the (thir- 
ty) days." 

We have not space for any more examples. Indeed 
we deem these sufficient; for all the others, without a sin- 
gle exception, are of like character. They all present 
clearly that usage of the word, from which the lexicograph- 
ers deduced their definition of the term. They all show 
that to the extent to which any person or thing was bap- 
tized, just to that extent was he or it immersed. If the 
baptism was partial, the immersion was partial; but if the 



WHAT IS IT? 297 

baptism was total, the immersion also was total. Not an 
example has yet been found in all Greek literature, in 
which this word can be correctly translated by sprinkle or 
pour; but in every occurrence of the word, the meaning 
may be correctly and exactly represented by dip, plunge, 
immerse, or some other word of similar import, meaning 
to cover completely. 

We now close this argument. If it is granted by all 
the zvorld, as Bishop Bossuet says, that to baptize signifies 
to plunge, if the word is always constrtied suitably to this 
meaning of immersion, as Dr. George Campbell says; if all 
critics and lexicographers of any note are agreed in this, that 
baptizo means to dip, plu7ige, or immerse into aiiy thing 
liquid, as Prof. Moses Stuart says; if it is a fixed point uni- 
versally admitted that the word signifies to dip, as the Ed- 
inburg Reviewers say; if the thing commanded to be done is 
immersion i7i water, as Gnrtlems says; if sprinkli7ig, etc, 
are entirely out of the questio7i, as Prof. Anthon says; if 
baptism and immersion are ide7itical, as Stourdza, a native 
Greek, says; then it is irrefutably proved that thk com- 
mand TO BAPTiZK IS A COMMAND TO IMMKRSK. 

THIRD ARGUMENT. 

New Testame7it Facts, 
We base our third argument on all the facts found in 
the New Testament that have any bearing on the 
question. These include ( i ) the places where baptism 
was administered, (2) the prepositions used in connection 
with the lerm, (3) the allusions to baptism in the Epistles, 
(4) the figurative use of the term and the figurative rep- 
resentations of the ordinance itself, and ' (5) the literal 
usage of the term where there is no reference to the ordi- 
ance. We claim that all these are in accordance with 
the literal and primary meaning of baptize, which is, as 
we have already seen, to dip or i77imerse, in which accord- 



298 baptism: 

iugto Prof. Moses Stuart, of Andover, ''all lexicographers 
and critics of any note are agreed/' 

I. THK PI.ACKS WHKRK BAPTISM WAS ADMINISTKRKD. 

John baptized ''in the river Jordan," to which the 
people came in large crowds from Jerusalem, from all Ju- 
dea, and from the regions lying along the Jordan. In the 
common version, we have in Matt. 3:6, "in Jordan," as in 
Mark 2:5. It was "in the Jordan" that Jesus Himself was 
baptized. Mark i :g. 

Whence the necessity of resorting to the Jordan in or- 
der to be baptized? It was doubtless because it was the 
most convenient place for the immersion of so many peo- 
ple. It was certainly not necessary for the people to go 
to the Jordan to have a little water sprinkled or poured on 
them. It has been conjectured that John arranged the 
people along the banks of the Jordan, and then dipping a 
hyssop branch into the stream besprinkled them; but this 
is simply trivial. To the performance of such an act as 
this, the Jordan was by no means necessary. A small 
vessel would have been amply sufficient; and a mountain 
top would have been as convenient a place as the valley of 
the Jordan. 

What a wonderful capacity some minds have to imag- 
ine things that are neither expressed nor implied in the 
scriptural record, while at the same time they overlook or 
reject matters of fact that ar^ plainly stated. Matthew 
and Mark both declare plainly and positively that John 
baptized the people zn the rzver /or dan; hut th^y do not 
say that he sprinkled or poured water on them at the Jor- 
dan. Now when we consider that baptize in Greek means 
to dip, or immerse, as all scholars testify, we can see the 
propriety of those vast assemblies at the river Jordan, that 
they — the people — might be immersed "in the river Jor- 
dan.' ' It is true that they might have been immersed in the 



WHAT IS IT ? 299 

cities and towns in which they lived , as thousands were 
on and after the day of Pentecost, in the city of Jerusalem 
and at many other places. John's ministry, however, was 
of very short duration; and God, instead of sending him 
around to all the cities, towns, and villages of Palestine, 
sent the people out to him where the work could be done 
in the shortest space of time; and for the doing of this work, 
the Jordan afforded the amplest facilities. 

After laboring for a time on the lower Jordan, John 
moved higher up the river, but still continued the work of 
baptizing. This we learn from John 1:28, — ''These things 
were done in Bethabara beyond Jordan, where John was 
baptizing/' The preposition beyond ^ which represents Z^- 
ran in the original, has been stretched to a great distance, 
at least far enough to take John entirely away from the 
Jordan to some dry spot where only a small quantity of 
water could be had to be sprinkled or poured on the peo- 
ple. But per an in Greek simply means across or on the 
other side] and John could certainly immerse people as ea- 
sily on the one side of the river as on the other. Betha- 
bara means house of passage, from which it follows that 
this place was one of the fords or crossing places of the 
Jordan, at which it was convenient for the people to as- 
semble, and for John to carry on his work. 

We are aware of the fact that some of the manuscripts 
have Bethafiy instead of Bethabara, and that this reading 
is followed in the Revised Testament; but this does not at 
all affect the argument. If the name of the place at which 
John baptized was Bethany, it was a Bethany beyond or 
on the other side of Jordan, and not the Bethany near Je- 
rusalem. 

Admitting that Bethabara or Bethany may have been 
a large town or city, and that hopoti which is rendered 
where should be rendered in which place, thus putting the 
baptisms within the town or city limits, not the least 



300 baptism: 

difficulty will be presented in the way of immersion, as 
there were ample facilities in all Jewish towns of that day 
for bathing the whole person, and therefore for immersion. 
The simple statement that baptism was administered at 
any place, even if on a mountain top, can not give to* a 
word a meaning which it never had in all the literature of 
the language to which it belongs. If the narrative is a 
truthful one, then that which the word means was done, 
it matters not in what place. 

We think, however, that we can prove conclusively 
that these baptisms beyond the Jordan were actually in the 
Jordan. Before John was cast into prison, some of his dis- 
ciples said to him, * 'Rabbi, he that was with thee beyond 
{peran) Jordan, to whom thou hast borne witness, behold, 
the same baptizeth and all men come to him." (John 3: 
26.) Now, when was Jesus with John beyond Jordan? 
Evidently when John bore witness to Him. ^ When did 
John bear witness to Him? When He was baptized. 
Where was Jesus baptized? In the Jordan, says Mark. So 
Jesus was beyond Jordan with John, and yet was baptized 
by John in the Jordan. The Greek is into the Jordan, as 
the marginal note of the Revision informs us. 

Again it is said that Jesus on a certain occasion ''went 
away again beyond Jordan into the place where John was 
at first baptizing." Here we have jperan — beyond, hopotc 
— where, and also eis ton topon — into the place; and this 
is said to be the place where John baptized. Now Mat- 
thew and Mark both say that John first baptized "in the 
river Jordan" — Revised Version. So "beyond Jordan" 
simply takes us across the Jordan to the other side, while the 
baptism brings into the Jordan according to the testimony 
of the eye-witnesses. The writer of this has often bap- 
tized at Cotton Gin Port beyond the Tombigbee, yet the 
baptisms were all performed in the river. 

After the baptism of Jesus, John is found for a short 



WHAT IS IT? 301 

time ''baptizing in Aenon near to Salim, because there 
was much water there." (John 3:23.) So far as this ar- 
gument is concerned, we are willing to accept the render- 
ing, ''many waters" instead of "much water," as affusion- 
ists generally so greatly prefer this rendering which is sus- 
tained by a marginal note in the Revised Testament. It 
has been seriously asserted that John resorted to the many 
waters of Aenon that the people might have a sufficient 
supply of water for themselves and their beasts. But this 
is wholly imaginary, and not only suggests a reason for 
John's labor at that place which is neither expressed nor 
implied in the record, but also sets aside the reason that is 
expressly assigned for the selection of the place. The fact 
that there were many waters at Aenon is assigned as a rea- 
son why John was baptizing there.* That place of many 
waters was chosen for the purpose of baptizing, and not for 
cooking and drinking purposes, nor for the purpose of wa- 
tering animals. John was not keeping a boarding house, 
nor was he engaged in the stock business; but he waa en- 
gaged in baptizing people, and for this purpose selected 
the many waters of Aenon. It does not require many wa- 
ters, however, to sprinkle a few drops, or lay a moistened 
finger, on the forehead of the subject, as is now often done. 

When Prof. McGarvey was in Palestine in 1878, he 
visited the locality of the many waters, and from his de- 
scription the following extract is taken. 

"From the juncture of the two streams we continued 
down the Wady Farah in search of a place answering to 
Aenon. The 'much water' we found all the way, and al- 
though the season was exceptionally dry, pools well suited 
for baptizing were abundant. We rode into a number of 
them to try their depth. But we wanted to find in addi- 
tion to the much water, an open space on the bank of the 
stream suitable for the assembling of the great multitudes who 
flocked to John's baptism, and for several miles we found 



302 baptism: 

no such place.*' After giving a graphic description of the 
route, he adds, — ''Finally, after a fatiguing ride, during 
which our dragoman and our escort became discouraged 
and fell behind, there suddenly opened before us a beauti- 
ful valley among the mountains, about one mile wide and 
three miles long. Bedawin tents were pitched here and 
there; herds of camels, to the number of three or four hun- 
dred, were grazing, or drinking, or moving about; and 
swarms of brown-skinned boys, both large and small, were 
bathing at the different places in the stream. Here, then, 
was the open space required, and a more suitable place 
for the gathering of a multitude could not be found on the 
banks of any stream in Palestine. It is identified as Aenon 
by the only man who has ever made a thorough and scien- 
tific exploration of the country, and it is now accepted as 
such without dispute from any quarter. We cut an olean- 
der cane apeice from the stream, and we took a bath in one 
of its pools. ' ' 

Nothing is said as to the places where the disciples 
made by Jesus during His personal ministry, were bap- 
tized. It is simply stated that * 'Jesus and His disciples 
came into the land of Judea; and there He tarried with 
them and baptized." It is also said that the "Pharisees had 
heard that Jesus was mnking and baptizing more disciples 
than John (although Jesus himself baptized not, but His 
disciples)." The land of Judea and of Galilee both af- 
forded ample facilities for the immersion of any number of 
people, however great. There is no definite information 
in Acts as to the places where the apostles bap- 
tized on and after the day of Pentecost. The three 
thousand were doubtless baptized in the city of Jerusalem, 
for which there was an abundance of water in the pools 
that were open to all the people. Dr. Barclay, Prof. Mc- 
Garve}^ and many others, in describing the water supplies 



WHAT IS IT ? 303 

of the ancient city, have placed this fact beyond reasona- 
ble doubt. 

The place where the eunuch was baptized has not 
been definitely located; and it has been denied that there 
is any water on the road from Jerusalem to Gaza in which 
a man could be immersed. Kven if this is so now, it does 
not follow by any means that it was so then; for all ought 
to know that the supply of water was much more abun- 
dant in that country then than it is now after eighteen 
hundred years of desolation. But this is not the case now. 
Dr. Barclay found seyeral- places on that road in 
which a man could be immersed now; and Prof. McGar- 
vey closed his investigation of the matter with the follow- 
ing statement: — ''On the whole, we conclude it is impos- 
sible to decide in what exact water the eunuch was bap- 
tized, but the present topography of the country shows 
that there are at least two streams in which it might have 
been done consistently with all that is said in the 
Scriptures.*' 

It is contended that Saul of Tarsus was baptized 
standing up, and hence could not have been immersed. I 
have witnessed many hundreds of immersions, and with 
the exception of a very few sick persons who were unable 
to stand alone, they all stood up in order to be immersed. 
In the few cases of sprinkling and pouring that I have 
witnessed, the subjects with one exception did not stand 
up in order to have water sprinkled or poured on them, 
but remained in a sitting posture Had Ananias intended 
to sprinkle or pour water on Saul, it would have been 
needless to tell him to stand up; but in order to his im- 
mersion it was necessary for him to arise, as the word is 
correctly rendered in this place. He had to arise, that he 
might go to some place where he could be baptized. As 
these considerations set aside the objections against im- 
mersion founded on this passage, it is needless to enter 



304 baptism: 

into any criticism concerning the meaning of anastas, in- 
asmuch as we can grant the rendering, stand up ^ for which 
affusionists contend, and then their argument commits 
suicide. 

It has been said that the Philippian jailer was bap- 
tized in his own house; and therefore that it is not proba- 
ble that he was immersed. Now there is not the shadow of 
a foundation for this in the history of the case; but on the 
contrary, it is clearly implied that he was not baptized in 
his house, at least in that part of it in which the discourse 
was delivered. Even if it was positively stated that he 
was baptized in his house, it would not render his immer- 
sion either impossible or improbable; for many houses in 
that country at that time had baths in them sufficient and 
convenient for the bathing or immersion of the whole fam- 
ily. 

Now what is said that has any bearing on the place of 
this baptism? Let us carefully note all the facts, i. He 
''brought them out" of the "inner prison," into which 
they had been thrust, and said, "Sirs, what must I do to 
be saved?" 2. After answering his question, it is said 
that "they spake the word of the Lord unto him and to all 
that were in his house. ' ' From this it follows that the 
jailer brought them out of the inner prison into his own 
house. 3. After the discourse "he took them the same 
hour of the night and washed their stripes; and was bap- 
tized, he and all his immediately." 4. Then it is said that 
"he brought them up into his house, and set meat before 
them, and rejoiced greatly with all his house, having be- 
lieved in God." 

Now as they were all in his house when the word of 
the Lord was spoken, and as he brought them up into his 
house after he was baptized, it follows conclusively that 
when he took them he must of necessity taken them out 
of his house to some place where there was water enough 



WHAT IS IT? 305 

for the washing of their stripes and the baptism of himself 
and family. Whether this was to his own private bath, 
in some public pool in the city, or to the river where Paul 
and Silas first met Lydia and other devout women, we 
know not; but we do know that he took them out of his 
house in which the word of the Lord was spoken to him, 
in order to be baptized, for the record says so; and we also 
know that this would have been entirely unnecessary, if 
sprinkling or pouring had been the act of baptism. In 
this case, a little water brought to them in a cup or pitcher 
would have sufficed. 

II. THK PREPOSITIONS USKD IN CONNECTION WITH 

THE TERM. 

These are apo — from, en — in, eis — into, and ek — out of. 
In Matt. 3:16, in the common version, we have apo ton 
hiidatos rendered ''out of the water," but in the revised 
version ''from the water." We willingly accept this re- 
vised rendering; ,but this will not help the other side of 
the question, as the parallel passage, Mark 1:10, has ek in 
the text followed by the revisers, and is accordingly ren- 
dered "out of." Mark makes an additional statement that 
throws great light on the subject, and strongly confirms 
our argument. He says that "Jesus came from Nazareth 
of Galilee, and was baptized of John in the Jordan." In 
the margin we are told that the Greek is ijito instead of in. 
Thus Mark's explicit testimony takes Jesus down into the 
Jordan into which he was baptized, and then brings Him* 
up out of the water: while Matthew's statement takes Him 
away from the water as the Holy Spirit descended upon 
Him. Briefly, eis takes Him into the water, ek brings 
Him out of the water, and apo takes Him awa)^ from the 
water. 

The preposition most frequently used in connetion 

with water and Spirit in reference to baptism is en, the 

20 



3o6 BAPTISM: 

literal and primary meaning of which is in. Will those 
who contend so strenuously for the literal meaning of apo, 
accept the literal meaning of en and eis? If so, the ques- 
tion is settled in favor of immersion. 

In all those passages in which John's baptism is con- 
trasted with the Spirit-baptism which Jesus alone could 
bestow, the preposition en is invariably rendered with in 
the common version. This rendering is not only incor- 
rect, but is also inconsistent with the rendering generally 
given in other and similar cases of its use. This preposi- 
tion is used some 2660 times in the New Testament, and 
is rendered in, some 2042 times. This shows that in the 
judgment of King James' revisers the primary, literal and 
usual meaning of the word is in. Even in the immediate 
context in which the rendering with first occurs, the revis- 
ers were compelled to render it in. It is said in Matt. 3:6, 
that those who came to John "were baptized of him (^en) 
in Jordan." Mark 1:5 says, (^eri) '"in the river of Jordan." 
John did not baptize with Jordan, nor with the river, but 
in Jordan, in the river. In Matt. 3:1, it is said that John 
came ''preaching (^en^ in the wilderness of Judea." Why 
not render this with the wilderness? With would be as 
correct a rendering of en in this verse as it is in the elev- 
enth verse of the same chapter. If en too Irdanee means 
in the Jordan, and en tee eremoo means in the wilderness; 
then en hudati means in water, and en pneumati hagioo 
means in the Holy Spirit. 

This incorrect rendering of the preposition in the pas- 
sages that relate to baptism in water and baptism in the 
Holy Spirit, has given rise to more sophistry, and has 
done more to confuse the minds of the unlearned with ref- 
erence to the act of baptism than any other one thing. It 
is argued that as John baptized the people with water, he 
must of course have applied the water to the subject, and 
not the subject to the water. In support of this many il- 



WHAT IS IT ? 307 

lustrations are gtven in which with is used to introduce 
the instrument with which any thing is done; as, ''I shave 
with a razor;'* *'I write with a pen," etc. As the razor is 
applied to the face and the pen to the paper, so, it is ar- 
gued, the water must be applied to the person. Dr. Brents 
offsets this so called argument with such examples as the 
following: — ''The tanner tans his leather with ooze," 
''The dyer dyes his cloth with dye," etc. Now, to tan 
with ooze, the leather must be put into the ooze; and to 
dye with dye, the cloth must be put into the dye. So, by 
parity of reasoning, to baptize with water, the subject must 
be put into the water. But such examples as these prove 
nothing on either side of the question because they have 
no bearing whatever on it. We simply meet a quibble 
with a quibble to show the utter fallacy of this kind of 
reasoning. 

Shaving is an act performed with an instrument. Bap- 
tism is an act performed, not with an instrument but with 
an element; not with the Jordan, but in the Jordan. It 
was done in the river of Jordan, not with the river of Jor- 
dan. So the Holy Spirit was the element in which the 
exalted Savior baptized the apostles and others, and not 
the instrument with which it was done. How derogatory 
to the Holy Spirit to represent it as an instrument or tool, 
comparable to a razor or a pen, with which something is 
done! In all the scriptural representations of baptism, 
there is no suggestion of any instrument at all. There are 
just five things that belong to the administration of bap- 
tism, and no more. These are, (i) the administrator, (2) 
the subject, (3) the element, (4) the act itself, and (5) the 
design. As all except those who reject baptism altogether 
admit that water is the element, there is not now, and 
never has been any controversy on this point. All this 
talk then about the instrumental sense of en in this con- 
nection is misleading, and entirely foreign to the question, 



3o8 baptism: 

for there is no instrument in the case. 

In the Revised Testament, in all these passages, while 
with is retained in the text, in is placed in the margin as 
an alternative rendering. The American revisers, how- 
ever, placed in in the text and with in the margin. This 
testimony of so many eminent scholars, very few of whom 
were immersionists, ought to silence forever this unschol- 
arly quibble about uith, 

Eis and ek we find in the account of the ennuch's 
baptism. ''And they both went down {els) into the wa- 
ter, both Philip and the eunuch; and he baptized him. 
And when they came up {ek) out of the water, the Spirit 
of the lyord caught away Philip," etc. (Acts 8:38,39, R. 
V. ) The most desperate efforts have been made to make 
it appear that eis in connection with the water of baptism 
means simply a^ or ?^(9; but these efforts all fail most sig- 
nally when brought to bear on this passage; for they had 
already come {epi) to or icpon ''3. certain water' ^ when 
the eunuch said, ''See, here is water, what hinders me to 
be baptized?" They are now at the water, but this is not 
all that is necessary. They must go "dowm into the wa- 
ter" that the baptism may be performed; and after "he 
baptized him," "they came up out of the water." Had 
sprinkling or pouring been baptism, it would not have been 
necessary for them to get out of the chariot, and much less 
to go down into the water. • 

We now cite examples of the use of eis in the New 
Testament. "Jesus was led up by the Spirit {eis) into the 
wilderness. "The devil taketh him up {eis) into the holy 
city." The demons "went (eis) into the swine; and the 
whole herd rushed down the steep {eis) into the sea, and 
perished {en) in the waters." "And these shall go away 
{eis) ifito eternal punishment; but the righteous {eis) into 
eternal life." "And death and Hades were cast {eis) i?ito 
the lake of fire." "And if any was not found written in the 



WHAT IS IT? 309 

book of life, lie was cast (m) /;^r^ the lake of fire.'* 
''Blessed are they that wash their robes, that they may 
have the right to come to the tree of life, and may enter in 
by the gates {eis) into the city." 

Hundreds of similar examples could be given, but 
these are sufficient. According to the logic of affusion- 
ists, eis will take a person into any thing but the water. 
Here the exigency of their cause demands that it should 
mean at or to\ but then their position is without founda- 
tion; for the meaning of the word was fixed long before 
sprinkling or pouring was substituted for baptism. K.^eis 
takes the righteous into heaven and the wicked into hell; 
so it took Jesus into the Jordan, in the waters of which He 
was baptized. It likewise took Philip and the eunuch 
into the certain water unto which they had already come. 
And as eis took them into the water, ek brought them out 
of the same. 

III. KPISTOIvARY. AI,I,USIONS TO BAPTISM. 

I. Baptism as a Burial. *' Or are ye ignorant that 
all we who were baptized into Christ Jesus were baptized 
into his death? We were buried therefore with him 
through baptism into death: that like as Christ was raised 
from the dead through the glory of the Father, so we 
might also walk in newness of life. For if we have be- 
come united with him by the likeness of his death, we 
shall be also by the likeness of his resurrection." (Rom. 

6:3-5. R. V.) 

"Having been buried with him in baptism, wherein 
ye were also raised with him through faith in the working 
of God, who raised him from the dead. " (Col. 2:12. R. V. ) 

In these two passages, those who had been baptized 
are said to have been buried and raised up; the burial 
corresponding to their immersion in the waters of baptism 
and the rising to their emersion from the same. That there 



3IO BAPI'ISM: 

is an allusion in both these passages to the apostolic prac- 
tice of immersion has been freely admitted by the great 
majority of commentators and theologians of all parties. 

Conybeare and Howson thus render Rom. 6:4: — 
'*With him, therefore, we were buried by the baptism 
wherein we shared his death [when we sank beneath the 
waters] , that even as Christ was raised up from the dead 
by the glory of the Father, so we also might walk in new- 
ness of life." Then this comment is added in a foot-note: 
— *'This passage can not be understood unless it be borne 
in mind that the primitive baptism was by immersion. ' ' 

MacKnight in commenting on this passage says of 
Christ, — ''He submitted to be baptized, that is to be buried 
under the water by John, and to be raised out of it again, as 
an emblem of his future burial and resurrection. In like 
manner the baptism of believers is emblematical of their 
own death, burial and resurrection." 

The Edinburg Reviewers say, — ''We have rarely met 
a more fanciful piece of reasoning than that by which Mr. 
Ewing would persuade us that there is no allusion to the 
mode of immersion in the expression, 'buried with him in 
baptism.' This point ought to be frankly admitted, and 
indeed cannot be denied with any show of reason." 

F. W. Farrar on Rom. 6:3,4, says,— "The life of the 
Christian being hid with Christ in God, his death with 
Christ is a death to sin, his resurrection with Christ is a 
resurrection to life. The dipping under the water of bap- 
tism is his union with Christ's death; his rising out of the 
waters of baptism is a resurrection with Christ, and the 
birth to a new life." 

Many pages could be filled with testimonies of similar 
import from men of the highest standing as scholars and 
theologians; but these must suffice. 

Some contend that in these passages Paul refers to 



WHAT IS IT? 311 

baptism in the Holy Spirit, and not at all to baptism in 
water. If this was true, it would not help the cause of as- 
persion or affusion; for whether baptism in water or bap- 
tism in Spirit, it is still a burial, and only the act of im- 
mersion can represent a burial. But by far the great ma- 
jority of commentators and critics of all the Christian cen- 
turies, including those who have practiced sprinkling and 
pouring, jjaave understood and explained these passages as 
referring to baptism in water. 

The entire scope of the apostle's argument sustains 
this position. In the seventeenth verse he thanks God 
that although they had been the servants of sin, yet they 
had become ''obedient from the heart to that form of teach- 
ing," whereunto they had been delivered. Now the bap- 
tism in the Holy Spirit was a promise to be received, and 
not a command to be obeyed; but baptism in water was 
and is a command to be obeyed, and not a promise to be 
received. And as there is obedience in the baptism of 
which Paul wrote in the sixth of Romans, it follows that it 
is baptism in water into the name of the Father and of the 
Son and of the Holy Spirit. In it there is a setting forth 
of death to sin, separation from a life of sin, and entrance 
into a new life. The subjects of this baptism, therefore, 
voluntarily placed themselves under the highest obligation 
to lead a life of righteousness. 

2. Baptism as a Washing, ''But according to his 
mercy he saved us, through the washing (or laver) of re- 
generation and renewing of the Holy Spirit." (Tit. 3:5. 
R. V. ) "Let us draw near with a true heart in fulness of 
faith, having our heart? sprinkled from an evil conscience: 
and having our body washed with pure water, let us hold 
fast the confession of our hope that it waver not." (Heb. 
10:22,23. R. V.) "Husbands, love your wives, even as 
ChrivSt also loved the Church, and gave himself up for it; 
that he might sanctify it, having cleansed it by the wash- 



312 baptism: 

ing of water (Greek laver) with the word. " (Eph. 5:25-26.) 

That there is an allusion to baptism in all these pas- 
sages, is generally admitted by commentators of all de- 
nominations; and if this is true, of which we have no 
doubt, the expressions used by the apostle are not appro- 
priate to any act short of the immersion of the whole body 
in water. 'That the washing of water by the Word here 
(Eph. 5:26.) is baptism, Watson, Wesley, Clark, Mac- 
Knight, Stuart and all other commentators, teach, as far 
as we have been able to examine." — Brents. Wesley and 
Whitby call the ''washing of regeneration," Tit. 3:5, the 
''laver of regeneration;" and this is the marginal render- 
ing of the revision. Clark says of the same, — ^'undoubt- 
edly the apostle here means baptism. " A great host of 
great and good men testify to the same effect. 

3. Baptism not the Putting Away of the Filth of the 
Flesh. K 

"Which also after a true likeness doth now save you, 
even baptism, not the putting away of the filth of the flesh, 
but the interrogation of a good conscience toward God." 
(i Pet. 3:21. R. V.) 

Why was it necessary for the apostle to throw in this 
correction? It certainly implies that there were some 
who were beginning to regard baptism as a mere physical 
cleansing. But why would they look upon it in this way? 
Evidently from the act itself. If the apostolic baptism was 
immersion, as the word expressly signifies and as all the 
facts connected with it clearly imply, how easy for imper- 
fectly instructed persons to fall into the error against which 
the apostle here warns his readers! But if the apostolic 
baptism consisted only in sprinkling a few drops or pour- 
ing a small quantity of water on the head of the subject, 
who could ever have imagined that it was a "putting 
away of the filth of the flesh," or in any sense a physical 
or bodily cleansing? This would have been an egregious 



WHAT IS IT? 313 

non sequitur. The very error then, or misconception, 
against which men were here warned, and into which 
some were liable to fall, shows that the baptism which was 
practiced by the apostles was an immersion of the whole 
body in the baptizing element. 

IV. THK FIGURATIVK USK OF THK WORD, AND FIGURA- 
TIVE RKPRESKNTATIONS OF THE ORDINANCE IT.;EI.F. 

I. The Sufferings of Jesjis. 

''Are ye able to drink the cup that I drink? or to be 
baptized with the baptism I am baptized with? "And 
they said unto him, We are able. And Jesus said unto 
them. The cup that I drink ye shall drink; and with the 
baptism that I am baptized withul ye shall be baptized:" 
etc. (Mark. 10: 38-39. R. V.) "But I have a bajHism to 
be baptized with; and how am I straitened till it be ac- 
complished." (lyuke 12:50.) 

Dr. George Campbell, a distinguished Presbyterian 
scholar translates the clause in question, — "Undergo an 
immersion like that which I undergo;" and says in a note, 
— "When the original expression is rendered in familiar 
language, there appears nothing harsh or extraordinary in 
the metaphor. Phrases like these, to be overwhelmed 
with grief, to be immersed in affliction, will be found com- 
mon in most languages." 

Dr. Philip Doddridge, another learned and pious 
Presbyterian expositor, thus translates and paraphrases 
the passage, — "Are ye able to drink the bitter cup of 
which I am about to drink so deep, and to be baptized 
with the baptism and plunged into that sea of suffering 
with which I am shortly to be baptized, and as it were 
overwhelmed for a time? I have indeed a most dreadful 
baptism to be baptized with; and I know that I shall 
shortly be bathed as it were in blood, and plunged in the 
most overwhelming distress. ' ' 



314 baptism: 

Mr. Wesley's note on thispassage is, — ''Our Lord was 
filled with suffering within, and covered with them with- 
out." 

Bloomfield saj^s, — "This metaphor of immersion in 
water, as expressive of being overwhelmed by afflictions, 
is frequent, both in the Scriptures and in ecclesiastical 
writers. ' ' 

The fact, then, that baptism involves a covering or 
overwhelming, is the foundation of this metaphorical use 
of the term. How it would belittle the sufferings of the 
Savior to represent them as the sprinkling of a few drops 
of water! 

2. T/ie BapHsm of the Israelites in the Cloud and in 
the Sea. 

''For I would not, brethren, have you ignorant, how 
that our fathers were all under the cloud, and all passed 
through the sea; and were all baptized unto Moses in the 
cloud and in the sea." (i Cor. io:i, 2. R. V.) 

The refererence here is doubtless to the design of bap- 
tism rather than to its action, as the passage of the Israel- 
ites through the sea and under the cloud brought them 
into a relation to Moses similar to that relation to Christ 
into which we are brought by baptism. Still, so far as the 
passage has any bearing at all on the action of baptism . it 
is in favor of immersion. The use of the term here is ev- 
idently figurative. Immersionists do not contend that the 
Israelites were literally dipped into or unto Moses in the 
cloud and in the sea; and surely the affusionists will not 
contend that the people themselves were literally sprink- 
led or poured into Moses in the cloud and in the sea, or any- 
where else. The idea that a spray from the cloud be- 
sprinkled the people is utterly fanciful; for this was not a 
raincloud. It was a pillar of cloud by day, and a pillar of 
fire by night. It was to be seen and followed by the He- 
brews. When it moved forward they followed: but when 



WHAT IS IT? 315 

it stood still they stopped, pitched their tents, and remained 
till it moved again. 

In what respect then did the passage of the people 
through the sea and under the cloud resemble a baptism? 
Evidently in the fact that they were covered or enveloped 
in the cloud and sea together. The sea stood up 
as a solid wall on each side, the cloud was between them 
and the Egyptians and also over them, for Paul expressly 
says that they were all under the cloud and all passed 
through the sea; and thus they were all completely sur- 
rounded and covered by the cloud and the sea as persons 
are surrounded and covered by the water in which they 
are baptized or immersed. In this respect there is a strik- 
ing resemblance between their passage through the sea 
and under the cloud, and the passage of a believing peni- 
tent through the waters of baptism when he goes down into 
it, is buried in it, and comes up out of it; but this resem- 
blance is utterly destroyed by either sprinkling or pouring. 
3. The Baptism in the Holy Spirit, 

'*He shall baptize you with the Holy Spirit.'' (Mark 
1:8. See also Matt. 3:11, Luke 3:16, John 1:33.) 

''Ye shall be baptized with the Holy Spirit not many 
days hence." Acts 1:5. See also Act 11:16. 

The preposition which is here rendered with is en 
which literally means in, and should have been so ren- 
dered in these and all parallel passages. The English Re- 
visers retain with in the text, and place in in the margin; 
but the American Revisers put in in the text, and place 
with in the margin. 

Now we frankly admit that when this promise was ful- 
filled the Holy Spirit is represented as poured out, as shed 
forth, as falling on, etc.; but it was not the pouring out, 
the shedding forth, or the falling on of the Holy Spirit 
that constituted the baptism, but that which was done 
with the apostles and others. It was the Holy Spirit that 



31 6 baptism: 

was poured out, that was shed forth, that ''fell on all them 
who heard the word;" but it was the disciples at Jerusalem 
and they who heard the word at Caesarea who were bap- 
tized. The pouring out, shedding forth, or falling on of 
the Holy Spirit was one thing; but the baptism of the 
apostles and others in the Holy Spirit was another and 
very different thing. If the pouring out, the shedding 
forth, or the falling on of the Holy Spirit was the baptism; 
then it was the Holy Spirit that was baptized, and not the 
apostles and others, but nothing can be more preposterous 
than this. 

Now what was done with and to the assembled disci- 
ples at Jerusalem and the believing Gentiles at the house 
of Cornelius, that constituted their baptism in the Holy 
Spirit? It was evidently the overwhelming power or influ- 
ence of the Holy Spirit that tooK: complete possession of 
their faculties of heart and energies of life. As the Holy 
Spirit filled all the house in which the disciples were sit- 
ting on the day of Pentecost, and as they were all filled 
with the Holy Spirit we think we are justified in saying 
that their bodies and souls were both literally im- 
mersed in, and overwhelmed by the presence and power 
of the Holy Spirit. This is a striking example of immer- 
sion as the consequence of a pouring out; but it was the 
immersion that constituted the baptism, and not the pour- 
ing out; for it was the persons who were immersed in, or 
overwhelmed by the Holy Spirit, who were baptized, and 
not the Holy Spirit that was poured out. We cite a few 
testimonies from those who practiced affusion all their 
lives. 

Gurtlerus: — ''Baptism in the Holy Spirit is immer- 
sion into the pure waters of the Holy Spirit, or a rich and 
abundant communication of his gifts. For he on whom the 
Holy Spirit is poured out is, as it were, immersed into 
him.'^ 



WHAT IS IT? 317 

LeClerc: — '''He shall baptize you in the Holy Spirit.* 
As I plunge you in water, he shall plunge you, so to 
speak, in the Holy Spirit.'' 

Archbishop Tillotson:— "It filled all the house.' 
This is that which our Savior calls baptizing with the Holy 
Ghost. So that they who sat in the house were, as it were 
immersed in the Holy Ghost, as they who were buried with 
water were overwhelmed and covered all over with water 
which is the proper action of baptism." 

Casaubon: — "To baptize is to immerse — and in this 
sense the apostles are truly said to be baptized; for the 
house in which this was done was filled with the Holy Ghost, 
so that the apostles seemed to be plunged into it as into a 
fish pool." 

Cyril, of Jerusalem, who lived in the fourth century, 
and who practiced immersion, says: — "As he who is 
plunged in water, and is baptized, is encompassed by the 
water on every side, so are they that are wholly baptized 
by the Spirit." 

As to the figurative representations of the ordinance 
itself, we have already considered it as a burial^ and as a 
washing under the head of Epistolary Allusions. It only 
remains to consider it briefly as a birth. 

4. Baptism as a birth. "Except a man be born of 
water a4id the Spirit, he can not enter into the kingdom of 
God." (John 3:5.) 

That the Savior alludes to the ordinance of baptism in 
the phrase, "born of water," has been admitted by all par- 
ties in all ages since the apostles, and was never denied 
until recent times; and even now the great majority of 
scholars, critics, and commentators, understand it as refer- 
ring to baptism. This being true, it constitutes a strong 
confirmatory argument in favor of immersion. Men and wo- 
men can be born figuratively only out of that of which they 
come forth, except when the reference is to that which im- 



31 8 baptism: 

parts life, as God, the Spirit, and the Word of Truth. 
But as the water does not and can not impart life, the only 
possible conceivable way in which a man can be born of 
water, even figuratively, is to come forth out of it; and 
this involves the necessity of putting him into it. In 
sprinkling and pouring there is not even the faintest re- 
semblance of a birth. 

In McClintock and Strong's Religious Encyclopedia 
we have this clear and positive testimony concerning the 
interpretation of John 3:5: — ''Hooker states that for the 
first fifteen centuries, no one had ever doubted its applica- 
tion to baptism.'* In this century, however, a few polem- 
ics have denied its application to baptism, some evade 
its bearing on the action of baptism, and others its bearing 
on the design of baptism; but what is their partisan de- 
cision worth in comparison with the consensus of Chris- 
tendom for fifteen hundred years and the unbiassed judgment 
of such learned and candid expositors as Wesley, Barnes, 
Bloomfield, Whitby, Timothy Dwight, George Whitfield 
and others of like eminence. 

In his notes on John 3:5, Mr. Wesley says: — ''Except 
a man be born of water and of the Spirit— except he expe- 
rience the great inward change by the Spirit, and be bap- 
tized (whenever baptism c^n be had) as the ot^tward signs 
and means of it. " 

Barnes in his notes on the same passage says: — "Born 
of water: By water here is evidently signified baptism; 
thus the word is used, Eph. 5:26; Titus 3:5. 

Timothy Dwight, President of Yale College, says: 

— "To be born again is precisely the same thing as to be 
born of the water and of the Spirit; and he who under- 
stands the nature an'^ authority of this institution, and re- 
fuses to be baptized, will never enter the visible or invisi- 
ble kingdom of God," 



WHAT IS IT? 319 

V. THE I.ITKRAI. USAGK OF TBK TERM WHKRK THE OR- 
DINANCE IS NOT IN QUESTION. 

There is not a single instance where the word is used 
literally in the New Testament in which it can be prop- 
erly rendered either by sprinkle or pour; but in every in- 
stance it may be rendered by dip or immerse, although 
bathe or wash may in some instances be the better ren- 
dering. According to the testimony of the lexicons, how- 
ever, it means to bathe or wash simply because these 
things are done by dipping or immersing; and hence this 
rendering itself is in favor of immersion. 

I. ''And when they come from the market, except 
they wash (baptisoontai) they eat not. And many other 
things there be which they have received to hold, as the 
washing (baptismous) of cups, and of pots, and of brazen 
vessels, and of tables," or beds. (Mark 7:4.) 

Thomas Sheldon Greene, in the revised translation ac- 
companying his* revised Greek text, gives dip and dip- 
ping instead of wash and washing, and Meyer says that 
this expression is to be understood ''of the immersing 
which the word always means in the classics and in the 
New Testament; that is here according to the context, the 
taking of a bath." 

Vatabulus, Professor of Hebrew in Paris, says, — 
**They washed themselves all over." 

Grotius says, — "They cleansed themselves more care- 
fully from defilement contracted at the market; not only 
by washing their hands, but by immersing their bodies." 

Some manuscripts have beds or couches instead of ta- 
bles; and great wonder is sometimes expressed at the idea 
of dipping beds. But Maimonides, a learned Jewish 
Rabbi, says, — "Wherever, in the law, washing of the flesh 
or clothes is mentioned, it means nothing else than dip- 
ping the whole body in a laver." Again he says, — "A 



320 








baptism: 


bed 
pure 


that 


is 


wholly 


defiled, 



if he dip it, part by part, is 

Calmet says, — *'The word bed is in many cases calcu- 
lated to mislead the reader and perplex him. The beds in 
the East are very different from those used in this part of 
the world. They were often nothing more than a cloth or 
quilt folded double.'' ^ 

The Revised Testament gives us bathe instead of wash 
with the following marginal note. '*Greek, baptize. 
Some ancient authorities read sprinkle themselves. ' ' This 
draws a clear distinction between baptizing and sprinkling 
in New Testament Greek. 

2. **And when the Pharisee saw it, he marvelled 
that he had not first washed (ebaptisthee) before dinner.'* 
(Luke 11:38.) Here the Revised Testament gives bathed 
himself instead of washed; and Greene, dipped. 

3. ''And he was clothed with a garment dipped (be- 
bammenon) in blood. " Rev. 19:13. The Revision, fol- 
lowing a different text, reads, — ''And he is arrayed in a 
garment sprinkled (peri-erramenon) with blood. " The 
marginal note is, — "Some ancient authorities read dipped 
in These authorities have bebammenon\ and here again, 
we have a clear distinction between sprinkling and bap- 
tizing in the New Testament usage. 

These examples must suffice under this head. When- 
ever baptizo is used in any of its forms, we have the idea 
of dipping literally in some element or else inclosing, sur- 
rounding, or overwhelming figuratively. Wherever we 
find sprinkle or pour in the English New Testament, we 
find some other word, and not baptizo^ in the Greek. The 
testimony of Dr. George Campbell is in point here, as it 
has a bearing on the whole of this third argument. 

"The primitive signification of baptisma is immersion; 
of baptizein, to immerse, plunge, overwhelm. The noun 
ought never to be rendered baptism, nor the verb to bap- 



WHAT IS IT ? 32 1 

tize, but when employed in relation to a religious cere- 
mony. The verb baptizein sometimes, and baptein which 
is synonymous, often occurs in the Septuagint and apocry- 
phal writings, and is always rendered in the common ver- 
sion by one or the other of these words: to wash, to dip, 
to plunge." 

In his note on Matt. 3:11, sustaining his rendering 
*4n water"and '4n the Holy Spirit," instead of ''with wa- 
ter" and *^ with the Holy Spirit," he says,— ''The word 
baptizein both in sacred authors and in classical signifies 
to dip, to plunge, to immerse, and was rendered by Ter- 
tuUian, the oldest of the Latin fathers, tingere, the term 
used for dying cloth, which was by immersion. It is al- 
ways construed suitable to this meaning. ' ' Then after 
showing that the words used for sprinkling in the Script- 
ures are never construed in this manner, he adds, — 

"When therefore the Greek word 5a/>^z2'6> is adopted, 
I may say rather than translated into modern languages, 
the mode of construction ought to be preserved so far as 
may conduce to suggest its original import. It is to be re- 
gretted that even good and learned men allow their judg- 
ments to be warped by the sentiments and customs and 
sects which they prefer. The true partisan of whatever 
denomination inclines to correct the diction of the Spirit 
by that of the party. " These are noble words, and wor- 
thy to be written in letters of gold. 

And now to sum up this argument: — If there was any 
fitness in the places selected for baptizing, any appropriate- 
ness in the prepositions used in connection with the term, 
any significance in the epistolary allusions to the ordinance, 
any propriety in the figurative use of the term and figura- 
tive representations of the ordinance itself, and any force 
in the literal use of the word where the ordinance is not 
in question, — then most assuredly New Testament baptis77i 

ivas^ a?id isy and ever will be, immersion. 

21 



32 2 baptism: 

fourth argument. 

This is based on the fact that immersion was the pre- 
vailing practice of the Church for thirteen hundred years. 
The testimony that establishes this fact is overwhelming; 
but only a few witnesses will here be cited as there is no 
testimony to the contrary. 

I. THK TESTIMONY OF CHURCH HISTORIANS 

MosHKiM, in treating of the first century, says, — 
*'The sacrament of baptism was administered in this cen- 
tury, without the public assemblies, in places appointed 
and prepared for the purpose, and was performed by the 
immersion of the whole body in the baptismal font. '^ 

Of the practice of the Church in the second century, 
he says, — ''The sacrament of baptism was administered 
publicly twice every year, at the festivals of Easter and 
Pentecost or Whitsuntide, either by the bishops or the 
presbyters in consequence of his authorization or appoint- 
ment. The persons that were to be baptized, after they 
had repeated the creed, confessed and renounced their sins, 
and particularly the devil and his pompous allurements, 
were immersed under water, and received into Christ's 
kingdom by a solemn invocation of Father, Son, and Holy 
Ghost according to the express command of our blessed 
I.ord.'' 

Nkandkr says, — ''In respect to the form of baptism, 
it was in conformity with the original constitution and the 
original import of the symbol; performed by immersion as 
a sign of entire baptism into the Holy Spirit, of being en- 
tirely penetrated by the same. It was only with the sick, 
where the exigency required it, that any exception was 
made; and in this case baptism was administered by 
sprinkling." Vol. i. page 310 in Torrey's Translation. 

In vol. iv, page 8, of the same Translation, he de- 
scribes the baptism of seven thousand persons at Pyritz, 



WHAT IS IT? 3^3 

Pomerania, in the year 1124. ''Seven days were spent by 
the bishop — Otto — in giving instructions, three daj^s were 
appointed for spiritual and bodily preparation to receive 
the ordinance of baptism. They held a fast and bathed 
themselves, that they might with cleanliness and decency 
submit to the holy transaction. Large vessels filled with 
water were sunk in the ground and surrounded with cur- 
tains. Behind these baptism was administered in the 
form customary at that period, by immersion." 

The reader will observe that this was near the close of 
the first quarter of the twelfth century. He will also no- 
tice that baptisteries were provided for the immersion of 
seven thousand persons. 

R1DDI.K, J. E. — ''The supposition that the practice of 
immersion was abandoned as soon , as infant baptism be- 
came prevalent, is founded on a mistake. Infant baptism 
had become general in the sixth century; but the practice 
of immersion continued until the thirteenth or fourteenth, 
and in fact has never been formally abandoned or entirely 
renounced." Christian Antiquities, page 461., 

ScHAFF. — "The usual form of baptism was immersion. 
This is inferred from the original meaning of the Greek 
baptizein and baptismos\ from the analogy of John's bap- 
tism in the Jordan; from the apostles' comparison of the 
sacred rite with the miraculous passage of the Red Sea, 
with the escape of the ark from the flood, with a cleansing 
and refreshing bath, and with burial and resurrection, fi- 
nally, from the general custom of the ancient church which 
prevails in the East to this day. ' ' History of the Chris- 
tian Church, Vol. i. page 408. 

Stackhouse:. — "Several authors have shown that we 
read nowhere in scripture of any one's being baptized but 
by immersion, and from the acts of councils, and ancient 
rituals, have proved, that this manner of immersion con- 
tinued (as much as possible) to be used for thirteen hun- 



32 4 baptism: 

dred years after Christ/' History of the Bible, Vol. i, 
page, 291. 

G1ESK1.KR. — "Many new usages were connected with 
baptism itself toward the end of the second cen- 
tury." Ecc, History, Vol. i., page 264. "The condition 
of chatechumen usually continued several years; but the 
chatechumen often deferred even baptism as long as possi- 
ble on account of the remission of sins by which it was to 
be accompanied. Hence it was necessary to baptize the sick; 
and for them the right of sprinkling was introduced. " lb. , 
page 248. 

2. THK TESTIMONY OF THKOI.OGIANS WHO WERK 
THEMSKlyVKS AFFUSIONISTS. 

Dr. lyiNDSAY in Enc, Britannica. "The usual mode 
of performing the ceremony was by immersion. In the 
case of sick persons (^dinici) the minister was allowed to 
baptize by pouring water upon the head or by sprinkling. 
In the early church 'clinicaP baptism as it 'was called, was 
only permitted in cases of necessity, but the practice of 
baptizing by sprinkling gradually came in in spite of the 
opposition of councils and hostile decrees. The Council of 
Ravena in 13 11 was the first council of the Church which 
legalized baptism by sprinkling, by leaving it to the choice 
of the officiating minister. The custom was to immerse 
three times, once at the name of each of the persons of the 
trinity, but latterly the threefold immersion was abolished, 
because it was thought to go against the unity of the trin- 
ity." 

Gibbons. — "For several centuries after the establish- 
ment of Christianity, baptism was usually conferred by im- 
mersion." Faith of our Fathers, page 318. 

Stokes. — "The construction of the ancient Churches, 
with their baptisteries surrounded with curtain, and the 
female assistants for the service of their own sex, amply 



WHAT IS IT? 325 

proves that in the ancient church, as to this day in the 
Eastern Church, baptism was ordinarily by immersion. 
The Church proved its Eastern origin by the mode where- 
in its initial sacrament was at first applied." The Acts of 
Apostles, page 142, 143. 

Dr. Whitby. — "It being so expressly declared here, 
Jlom. 6: 4, and Col. 2: 12, that we are buried witli Christ 
in baptism, by being buried under water and the argu- 
ment to oblige us to a conformity to his death, by d3dng to 
sin, being taken hence; and this immersion being relig- 
iously observed by Ai,i. christians for thirtkkn ckn- 
TURiKS, and approved by our Church, and the ch:inge of 
it into sprinkling, even without any allowance from the 
author of this institution, or any license from any council 
of the church, being that which the Romanists still urges 
to justify his refusal of the cup to the laity; it were to be 
wished, that this custom might be again of general use, 
and aspersion only permitted as of old, in case of the Clin- 
ici, or in present danger of death." Note on Rom. 6: 4. 

III. THE CONTROVERSIES RESPECTING BAPTISM. 

So far as the act of baptism is concerned, or its mode 
or form as it is usually expressed, these controversies, un- 
til quite recently, have always related to the validity of 
sprinkling or pouring. For eighteen centuries the va- 
lidity of immersion was never challenged. This high 
misdemeanor was reserved to the latter half of the nine- 
teenth century. And now it is only a few polemics who 
make this bold denial under the stress of controversy. 
Even the churches that refuse to practice immersion admit 
its validity when administered to a scriptural subject. Not 
only is the New Testament utterly silent with reference 
to sprinkling or pouring as the act of baptism, but it is 
also true that there is no mention of either as baptism be- 
fore the middle of the third century, and then in connec- 



326 baptism: 

tion with the sick only. 

The first departure from the apostles, practice of which 
we have any account was the case of Novatian in the year 
251 or 253. Eusebius quoting from an epistle of Cornelius 
concerning him, says, — "Being delivered by the exorcists, 
he fell in a severe sickness; and as he seemed about to die, 
he received baptism by affusion, on the bed where he lay; 
if indeed we can say that such a one did receive 'it/' Of 
his ordination to the presbyterate, it is said, — "This had 
been resisted by all the clergy and many of the laity; be- 
cause it was unlawful that one who had been affused on 
his bed on account of sickness as he had been should en- 
ter into any clerical office; but the bishop requested that 
he might be permitted to ordain this one only. ' ' 

Thus affusion began in the case of the sick, and 
sprinkling soon followed. The controversy that was raised 
by these innovations has continued to the present time, 
and must go on till the apostolic practice is fully re- 
stored. The testimony of Gieseler that the rite of sprink- 
ling was introduced for the sick, has already been cited; 
and to this a few other testimonies will be added 

BowKR. — "Baptism by immersion was, undoubtedly, 
the apostolic practice, and was never dispensed with by 
the church except in case of sickness.'' 

Vossius. — "That the apostles immersed whom they 
baptized, there is no doubt, and that the ancient church 
followed their example is very clearly evinced by innu- 
merable testimonies of the fathers.'* 

Van Oostkrzkk. — "As concerns the administration 
of baptism, history teaches that it is as old and as univer- 
sal as Christianity itself, but also that at a ver> early pe- 
riod it degenerated from its primitive simplicity. 

Originally administered, in connection with immersion, 
by the Apostles and their fellow-laborers, we see Holy 
Baptism in the ancient Church already indicated by names 



WHAT IS IT ? 327 

which testify of a higher degree of appreciation." 

Venkma. — ''To the essential rite of baptism in the 
third century, pertained immersion, and not aspersion, 
except in cases of necessity, and it was accounted a half 
perfect baptism." 

While affusion or aspersion was permitted in case of 
the sick, it did not come into general use until the thir- 
teenth century." 

J. J. OosTKRZKK, professor in the University of 
Utrecht. — ''This sprinkling, which appears to have come 
first generally into use in the thirteenth century, in place 
of the entire immersion of the body, in imitation of the 
previous baptism of the sick, has certainly this imperfec- 
tion, that the symbolical character of the act is expressed 
by it much less conspicuously than by complete immersion 
and burial in water. ' ' 

Thus for a full thousand years or more, the question 
was, whether sprinkling and pouring were to be regarded 
as baptism at all, except in cases of the sick; and for a 
long time those who received affusion or aspersion in sick- 
ness, "were not called Christians but clinics" as Baronius, 
the great Catholic historian, expressly declares. And 
while from the thirteenth century on to the sixteenth and 
afterwards, aspersion generally prevailed, it was as a substi- 
tute for immersion by the authority of the Church, that is, 
of the Councils that claimed and exercised authority over 
the Church, as is clearly shown by the testimonies already 
cited. 

[These last citations I have made from "Baptism, by 
A.Campbell," "Handbook of Baptism, by J. W. Shep- 
herd," and "Immersion, by J. T. Christian."] 

Conclusion. In view of all the facts presented, it is 
most confidently claimed that the immersion in water of a 
scriptural subject is the baptism that was ordained by the 
Lord Jesus Christ in the Great Commission, that was ob- 



328 baptism: 

served by the apostles without any change throughout 
their entire personal ministry, and that was generally prac- 
ticed by the Church, except in the case of the sick, for 
thirteen hundred years. By a large and rapidly increas- 
ing class of believers, the command to baptize is regarded 
as a command to immerse. With the lights before them, 
this point they can never yield. From this apostolic ground 
they can never retreat. 

Waiving then, as I have written elsewhere, all argu- 
ment based (i) on the classical meaning and use of the 
word baptizo, (2) on the New Testament usage of the 
same term, (3) on the words used in connection with this 
term, (4) on the places where baptism was administered, 
(5) on epistolary allusions to the ordinance, (6) on the 
controversies that arose over the introduction of pouring 
and sprinkling, (7) on the prevailing practice of the whole 
Christian world for thirteen hundred years, (8) on the 
practice of the Greek Church down to the present day, and 
(9) on the testimony of Church historians from the earliest 

to the latest, we do thi^k, in view of the many candid con- 
cessions so freely made by the most learned and most pious 
of all parties, and in view of the occasional practice of al- 
most all parties when immersion is demanded, that we 
may safely affirm that immersion as baptism is catholic, 
that it and it alone as baptism can lay any claim what- 
ever to a divine origin, or to apostolic recognition and ob- 
servance. 

And in view of the same concessions, and the same 
occasional practice, it does seem to us that all who love 
the Lord and desire the triumph of His cause on earth, 
could unite on this as the one baptism without the sacra- 
fice of any principle of truth or duty; and that for the sake 
of peace and harmony they ought thus to unite, and by 
uniting remove what is perhaps the greatest of all barriers 
in the way of that blessed unity for which Jesus so fer- 
vently prayed in the hour of trial — that blessed unity 
which for a time prevailed throughout the entire Church, 
and gave to it such an irresistible power. 



